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Glossary of Dharma Terms
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Abhidharma (S): Tibetan: Chö-ngön-pa. One of the three baskets (tripitaka) of the Buddhist
canon, the others being the Vinaya and the Sutra; the systematized philosophical and
psychological analysis of existence that is the basis of the Buddhist systems of tenets and
mind training. The scholastic system of metaphysics that originated in Buddha’s discourses
regarding mental states and phenomena. Originally taking form at the first Buddhist Council,
the final modifications took place between 400 and 450 ce.
abhisheka (S): Tibetan: wang. See: Empowerment.
accumulation of merit: Sanskrit: punysambhãra; Tibetan: sonam shok. Accomplishment of
virtuous activities accompanied by correct motivation, which is a "reserve of energy" for
spiritual evolution. This accumulation is done by very varied means: gifts, offerings,
recitation of mantras and prayers, visualizations of divinities, constructions of temples or
stupas, prostrations, circumambulations, appreciation of the accomplishments of others, etc.
One of the "two accumulations," necessary for enlightenment, the other being the
accumulation of wisdom.
accumulation of wisdom: Sanskrit: jñãnasambhãra; Tibetan: yeshe shok. Development of
knowledge of the nature of the emptiness of all things; obtained by contemplating the
profound truth of emptiness. One of the "two accumulations," the other being the
accumulation of merit.
acharya (S): Teacher or spiritual guide. An honorific title denoting great spiritual attainment.
action seal: Sanskrit: karma-mudra. Tibetan: le kyi chag gya. A tantric consort in the sexual
practices of highest tantric yoga.
action tantra: Kriya Tantra. First of the four classes of tantra. It emphasizes external ritual,
purity in behavior, vegetarianism and cleanliness. The meditation deity is separate and other
than onself. See Dzogchen; Atiyoga
Adibuddha (S): The original Buddha, eternal with no beginning and with no end. In
Mahayana Buddhism, the idea evolved, probably inspired by the monotheism of Islam, that
ultimately there is only one absolute power that creates itself. He is infinite, self-created and
originally revealed himself in the form of a blue flame coming out of a lotus. Over time this
symbol was also personified in the form of the Adibuddha. There are various forms and
manifestations in which this supreme essence of Buddhahood becomes manifest.
advaita (S): Nondual; not two. Nonduality or monism. The Hindu philosophical doctrine that
Ultimate Reality consists of one principle substance, Absolute Being or God. Opposite of
dvaita, dualism. Advaita is the primary philosophical stance of the Vedic Upanishads, and of
Hinduism, interpreted differently by the many rishis, gurus, panditas and philosophers. See:
Vedanta.
affliction: Sanskrit: klesha; Tibetan: nyon mong. Any emotion or conception that disturbs and
distorts consciousness. The six root afflictions are attachment, anger, self-importance,
ignorance, wrong views and emotional doubt.
aggregates: Sanskrit: skandha. Tibetan: phung po. The components of the psycho-social
personality by which beings impute the false notion of self; the five components of the
individual existence:
1. Form (matter): (S. rupa, T. zug) The physical body, mind and of sense organs. The
body is thus analyzed in terms of the five elements: space, solidity, fluidity, motion,
and heat.
2. Sensation: (S. vedana, T. tsor wa) Analyzed in terms of the sense organs, feelings
are of three distinct kinds: pleasant, unpleasant or neutral. The mind is considered a
sense organ.
3. Perception: The relationship between outer forms presented by the five sense
organs and the inner mind through the process of naming and categorization; the
interaction between mind, sense organs and their objects gives rise to feelings which
are further qualified by perception.
4. Mental Formation: This includes all of the willed actions of the mind. This is the
skandha associated with volition and the formation of new karmas.
5. Consciousness: (S. vijnana, T. nam par she pa)The resultant moment of conditional
awareness which arises when suitable conditions conspire. When the mind makes
contact with an object simple read-out awareness arises as a result of the contact. The
Buddha taught that consciousness does not arise without conditions. These conditions
are brought into the present through the mechanism of the first four skandhas.
agura (S): Sitting cross-legged, where neither foot is placed firmly on the opposite thigh. This
is neither the half or full lotus position. It is the common cross-legged position used to sit on
the floor in the West.
AH (S): Mantra seed syllable (bija) symbolizing great emptiness from which all forms arise,
the speech of all the buddhas, or the "Vajra Speech of the Buddhas." Associated with the
Sambhogakaya (Beatific Body or Body of Bliss, Rapture, Perfect Enjoyment), the color ruby
and the throat chakra.
ahamkara (S): "I-maker." Personal ego. The mental faculty of individuation; sense of duality
and separateness from others. Sense of I-ness, "me" and "mine." Ahamkara is characterized
by the sense of I-ness (abhimana), sense of mine-ness, identifying with the body (madiyam),
planning for one's own happiness (mamasukha), brooding over sorrow (mamaduhkha), and
possessiveness (mama idam). See anava mala, ego
ahimsa (S): Harmlessness. Action that is non-injuring; non-violence.
Ajatasatru (S): Tibetan: Ma-kye-dra. Ajatasatrua was Prince of Magadha who plotted with
Buddha’s manipulative cousin Devadatta, imprisoned and killed his father, King Bimbisara.
Realizing the enormity of his sin he sought refuge in the Buddha, he made efforts to purify
this negativity and some believe he became an arhat. King Ajatasatru sponsored the first
Buddhist council. King Bimbisara of Magadha was imprisoned by his ambitious son and
either starved to death or committed suicide. Ajatasatru ascended to the throne and expanded
his territory by conquests. Ajatasatru also waged war with King Prasenajit of Kosala but was
defeated. He married Prasenajit's daughter. Ajatasatru patiently schemed for 16 years to break
the unity and strength of Vajjis. He quarreled with this strong confederacy led by Cetaka for
reasons which are differently given by Buddhists and Jains. However it was not easy to break
the solidarity of the Licchavis and other members of the confederacy. Ajatasatru resorted to
foul methods, sowing seeds of discord among different classes of the confederacy through one
of his ministers who settled amongst the Vajjis and became adept in destroying the social
unity of the people. Ajatasatru eventually executed King Cetaka, (Mahavira's uncle) and took
over the area which had been held by the Vajji confederacy.
Akashagarba (S): Tibetan: Namkhai Nyingpo, "Matrix of the Sky." Akashagarba is the
principle Bodhisattva of the Jewel Family. He is associated with the Eastern wisdom through
the dawning of light from that direction. He wears a white robe and holds a lotus with a large
sword shedding that light in his left hand. He is known for his generosity and meritorious acts.
Akshobhya (S): Tibetan: Mi-kyö-pa. "Unshakeable One." Lord of the Vajra Family, one of
the five dhyani buddhas, or heads of the five buddha families, representing the fully purified
skandha, or aggregates of form. In the Natural Liberation, he represents the wisdom-mirror
and the transmutation of the poison of aggression and hatred. Akshobhya is blue, and is
associated with the east and the ground - Abhirati Buddha. He originates from the blue seed
syllable HUM and represents the vajra family; immutable and imperturbable. The path to
enlightenment through the Vajra family is one of breaking free of constraints and obstacles,
transmuting negativity, and is generally more dynamic and proactive. He makes the earth
touching mudra (S. bhumisparsa) with the tip of the middle finger touching the earth with
palm drawn inwardly, while his left hand rests on his lap face . He faces the East and, is often
depicted with his consort Lochana, She of the Buddha Eye, who expresses the mirror-like
primordial wisdom.
alaya (S): Abbreviation of Alaya-vijanana. A division of the mind into eight consciousness
was introduced by the Yogacara schools. Alaya is considered the eighth, a sort of ground or
eternal matrix, a storehouse of creativity containing all karmic traces and phenomenal
possibilities; ultimately, it is transpersonal and is the receptacle or totality of consciousness
both absolute and relative. In the Yogacara school it is described as the fundamental mind or
ground consciousness of sentient beings, which underlies the experience of individual life,
and which stores the germs of all future affairs. It is the eighth consciousness which
transforms into Mirror-like wisdom.
Amdo (T): Region of northeastern Tibet. Today, it includes the bulk of Qinghai Province as
well as the Kanlho Tibetan Autonomous Prefecture in Gansu Province. Along with Kham and
U-Tsang, it is one of Tibet's three historic regions. Each of these regions speaks its own
distinctive dialect of Tibetan. Amdo is also known in Tibetan as Dotoh province.
Amitabha (S): Tibetan: Opame. "Boundless Light." The Buddha of Limitless Light, Lord of
the Lotus Family (Padma); one of the Five Dhyani Buddhas, the fourth and most ancient of
the five Transcendental Buddhas that embody the five primordial wisdoms. He presides over
the Western Buddha realm Sukhavati (Tibetan: Dewachen, "Pure Ground of Great Bliss"),
which is the expression of his own field of compassionate wishes, pure heart and nothing else.
Having manifest a place of awakening accessible to all beings, it is the special vow of
Amitabha that in order to benefit beings who are caught in the realm of their own confusion
and suffering, one must only remember his name with faith at the time of their death to take
rebirth in Dewachen. Through this birth they will easily achieve enlightenment and not again
fall into a realm of suffering. This is due to the merit-power of Buddha Amitaba’s virtuous
activities accumulated throughout countless lives as a bodhisattva.
Amitabha is the pure expression of the wisdom of discriminating awareness, which
transmutes the poison of attachment and desire. He and the other Lotus family members
support the gradual unfolding of one’s spiritual petals into enlightenment. The embodiment of
compassion and wisdom, he is depicted as sitting in the lotus posture upon a great lotus
blossom throne (symbolizing primordial purity), his body radiating the color of the ruby and
clothed in monastic attire. His hands are in the Meditation Mudra, (the right hand rests on the
left hand above the lap with the tips of the thumbs touching), and holding an alms bowl.
Embodying the Wisdom of Discriminating Vision, he transmutes mundane perception into
inner vision. In some mandalas, Amitabha is depicted in union with his Wisdom Consort
Gokarmo, who embodies the pure element of fire. The eminent bodhisattva Avalokitesvara
(Chenrezig) the Bodhisattva of Compassion is an emanation of Amitabha.
In China, Amitabha and his Buddha land are described in the Smaller Pure Land Sutra and the
Greater Sukhavati Sutra. A third Sutra was written in China, entitled the Visualizations of the
Buddha of Infinite Life Sutra. This pertains to another reflex of Amitabha known as
Amitayus. These Sutras, as well as others such as the Aksobhya Buddha Sutra, served as the
central scriptures for a populist practice intended for lay Indian Buddhists incapable or
uninterested in delving into the intricate philosophies and meditations of monastic Buddhism.
Although there is no evidence that they were the center of any organized sect of Indian
Buddhism, when these Sutras were translated into Chinese, a cult soon developed around
them which would blossom during the Tang dynasty (618-907 AD) into a full fledged sect of
Chinese Buddhism, called the Pure Land. This sect has continued to influence Chinese
Buddhism to this day, as it has been absorbed into the Ch’an schools. In Japan Pure Land
adherents would remain independent from other traditions, competing with populist sects such
as that of Nichiren, and splintering into several sub-sects.
Amitabha Sutra: One of the main sutras in the Chinese Pure Land sect. It is said to be the
only sutra Shakyamuni preached without being asked, and one of the most popular sutras in
China.
Amitayus (S): Tibetan: tse pa me, "Boundless Life." Particular or reflexive form of Buddha
Amitabha, to which is attached the idea of longevity. The embodiment of infinite life and
therefore the focus of the life practices that remove the possibility of untimely or premature
death. He brings about a healing of sicknesses, degeneration and imbalances in the five
elements of the body due to karma, excess and unclean living. He is often depicted as ruby
red, less frequently depicted as white. His two hands rest in his lap in the mudra of equanimity
with the palms facing each other holding the Vase of Life, that is filled with the nectar of
immortality. It is only in the Tantric Buddhism of Tibet and Japan that Amitayus and Amitaba
are considered different deities.
Amoghasiddhi (S): Tibetan: Donyo Drupa. Buddha of Unfailing Accomplishment; Lord of
the Karma Family, the fifth of the Dhyani or Transcendental Buddhas that embody the five
primordial wisdoms. Lord of the Karma Buddha family, he is seated upon a lotus supported
by shang-shang birds (S. garuda). Associated with the wisdom that achieves all, the
transmutation of the poison jealousy, the color green, and the aggregate of volition,
Amoghasiddhi is associated with the north of the ground of Prakuta Buddha, or Karmasampat,
(T. la rab zog pa) "success in evolution." His recognition symbol is the double dorje
(visvavajra), representing the wisdom of all-accomplishing activity. His power and energy are
both subtle, their dynamics often hidden from conscious awareness. Amoghasiddhi is Lord of
the Supreme Siddhi — the magic power of enlightenment which flowers in Buddha Activity.
In this way the inner and outer world, the visible and invisible are united as body is inspired
and thegreat spirit of bodhicitta spontaneously embodies. Amoghasiddhi is depicted with
emerald-green skin, his left hand resting in his lap in the mudra of equipoise and his right
hand at chest level facing outwards in the fearless (S. abhya) mudra of granting protection. He
is often depicted in union with his wisdom consort Damtsig Drolma -- Green Tara, who
embodies the pure element of air.
amrita (S): Tibetan: dud’tsi. Nectar of Immortality. The visualized flow of divine bliss which
streams down from the sahasrara chakra when one enters very deep states of meditation.
Angulimala (S): ‘Rosary of Fingers’ An incredible Dharma story illustrating - on the down
side the danger of having great devotion to the wrong guru and on the up side the possibility
of transformation for anyone. To fulfill his commitments under a perverse teacher,
Angulimala murdered those unlucky enough to wander into his corner of the jungle on the
outskirts of Sravasti. He killed 999 people and made a rosary out of their finger bones. He was
prevented by the Buddha from killing his thousandth victim, which he believed would lead
him to liberation. After his encounter with the Buddha, Angulimala was eventually able to
purify his mind and become an arhat.
animal realm: One of the six realms of conditional existence, where consciousness is
consumed by brute ignorance and the struggle for survival.
annuttara samyak sambodhi (S): Perfection of complete enlightment -- an attribute of every
Buddha. In the Kagyu, Sakya and Gelug schools, this the highest, correct and complete or
universal knowledge or awareness, the perfect wisdom of a Buddha.
anuttarayoga (S): Tibetan: la me gyu. This term refers to the higher tantras of the Kagyu,
Sakya and Gelug schools. Practiced as the Mahayoga in the Nyingma school. The highest of
the four levels of Vajrayana teachings. The three lower tantra classifications are Kriya, Carya
and Yoga (the three Outer Tantras of the Nyingma school.) There are three divisions:
1. Pitriyoga or Father (Method) tantra.
2. Matriyoga or Mother (Wisdom) tantra.
3. Advityayoga or non-dual tantra.
anuyoga (S): Tibetan: je su naljor. 'further union' Second of the Nyingma three inner tantras
and eighth of the Nine Yanas (vehicles). Emphasis is placed on the Perfection Phase,
especially practice on the channels and winds. Based in tantras associated with Vajrasattva,
Vimalakirti and King Dza. These teachings also involve visualizations wherein the deity is
generated instantly (as compared to gradually as is done in the lower tantras).
appearances: T. nang wa. Literally, ‘lighting up’ Phenomena. Every thing we perceive in the
world, beings, situations - are projections of the mind and in essence no other than the
expanse of pure awareness. All appearances (mental and sensory phenomena) arise from a
single source clear of the mind - its dynamic power. Manifestation derives from the same root
as mani. Ignorance and attachment of the real situation support the foment of dualistic views,
the intertia of karmic obscurations and negative habit patterns; appearances, including the
perceiver are viewed dualistically and not recognized for what they are. Pure appearances are
an expression of the dynamics of primordial wisdom: undisturbed by the obscuring operations
of duality and world-forming karmas.
Arhat (S): Tibetan: dra bcom pa. "Foe destroyer." A person who has destroyed his or her
delusions and attained liberation from cyclic existence. The Arhat represents the Theravada
ideal, one who has experienced the cessation of suffering by extinguishing all passions and
desires and is thus free of the cycle of rebirth. According to Mahayana Buddhism, the arhat
still has yet to achieve the ultimate goal; he has realized the emptiness of self, but has not yet
refined this understanding to the point where he also realizes the emptiness of phenomena. By
emphasizing his own salvation, the arhat has yet to attain full Buddhahood, as he has not yet
awakened his compassion by working for the salvation of all beings. Stream-enterer, oncereturner, and never returner are the first three stages on the path which lead to the realization
of the arhat, which is considered the final goal of Sravakayana.
Aryadeva (S) noble shining one c. 375, Born spontaenously of a lotus (as was
Padmasambhava) in Sri Lanka. Met Nagarjuna on pilgrimage and became his devotee.
Matrceta, the poet, was a Brahman convert after debating Aryadeva at Nalanda. His student
was Rahulamitra who taught Nagamitra who taught Samgharaksita who passed these
teachings to Buddhapalita and Bhaviviveka.
Asanga: (S): Tibetan: Thok-me. "Without Attachment." Fifth century Indian pandit abbot of
Nalanda who met Buddha Maitreya after twelve years of seemingly fruitless practice in a cave
around Vulture Peak. Receiving the Method lineage teachings of Shakyamuni Buddha
directly from the future Buddha, Maitreya, he re-transcribed them in the form of five works
known as the "Five Treatises of Maitreya" Founder of the Cittamatra, or the "Mind Only
School" of Buddhist tenets.
ashok: Rose.
Ashoka: Buddhist monarch, c. 300 BCE, the third emperor of the Mauryan Dynasty, who
unified most of India under his rule and fostered the dissemination of Buddhism. It is said that
the Third Council was held during his reign. Ashoka set the model for many other rulers who
sought to govern in accordance with Buddhist philosophy.
asura (S): Evil spirit; demon. Tibetan: lha ma yin. Opposite of sura: "deva; god." Demi-gods.
who do battle with the gods for the fruits of the wish-fulfilling tree. They do have access to
the roots, from which they derive medicines to heal their wounds and continue fighting their
lost cause. Also called the titans, these powerful beings embody the effects of prolonged envy.
Non-physical being of the lower astral plane, Naraka. Asuras can and do interact with the
human realm, causing major and minor problems in people's lives. Like sentient beings in the
other five realms, asuras are not permanently in this state.
Atisha (T): [982-1054] Sanskrit: Dipamkara. Also, Jowo Atisha. Indian Buddhist Master and
scholar who spent 12 years in Sumatra and in 1042 went to Nepal and Tibet, where he exerted
enormous influence. A main teacher at the university of Vikramasila who after traveling to
Indonesia, received bodhicitta teachings from Dharmakirti (Lord of Suvarnadvipa). He spent
his last years in Tibet as a teacher and translator. His disciples founded the Kadampa school.
Also known as Dipamkara (S) or Jowo Atisha (T).
Atiyoga (S): Tibetan: shin tu naljor. The highest of the Nyingma three inner tantras, the
culmination of the Nine Yanas (Vehicles). Atiyoga corresponds directly to the Great
Perfection. Atiyoga is said to be an expression of perfect harmony between appearance and
openness (sunyata), the non-duality of space and awareness; it is about the direct realization
of the intrinsic nature ofmind... pure and free from beginningless time. (Tarthang Tulku)
Through Atiyoga, enlightenment can be achieved in a single lifetime by an ardent practitioner
and results in a self-existent pristine awareness which recognizes the utter perfection of all
experience. See Dzogchen
atman (S): In Hinduism, atman is the soul; the breath; the principle of life and sensation. The
soul in its entirety as the soul body (anandamaya kosha) and its essence (Parashakti and
Parashiva). One of Hinduism's most fundamental tenets is that we are the atman, not the
physical body, emotions, external mind or personality.
Auspicious symbols (Eight Auspicious Symbols): In Tibetan Buddhism, a series of symbols
associated with the Buddhas: a gold fish; a parasol; a conch shell; the Knot of Eternity; the
Banner of Victory; a vase; a lotus; the wheel with eight spokes.
Avalokitesvara (S): Tibetan: Chenrezi. "The Lord Who Looks Upon All Suffering" The
Buddha of Compassion. Avalokitesvara is the embodiment of the compassion of all the
Buddhas and is regarded by the Tibetan people as the progenitor of the race and guardian of
the country. As a monkey, he mated with a rock ogress and gave birth to the Tibetan people.
He is one of the two chief Bodhisattva emanations of Amitabha. As a sambhogakaya
emanation of the Lotus (Padma) Family, he is one of the Three Protectors of the Tantra; the
other two being Manjusri and Vajrapani. Through his sharing of mankind’s misery, he
positions himself to help those in distress and is considered a savior. Chenrezi is usually
depicted with white wisdom-light skin; either two or four arms, sometimes in his 1,000-armed
form. In his four-armed form, he sits in the lotus posture, with hands clasped in prayer over
his heart; his other right hand holds a crystal mala upon which he counts mantras, and his
other left hand holds an open lotus flower that radiates blessings to all beings. He rescues all
beings by hearing their suffering and cries for help.
His thousand-armed form is depicted standing and has eleven heads with three levels
diminishing in size as they face outward and to either side, representing his all-penetrating
gaze. Upon these nine heads is the wrathful head of the Bodhisattva of Indestructible Power,
dark blue Vajrapani, whose unfailing dynamic strength and power assist Avalokitesvara in the
benefit of beings. Vajrapani’s head is crowned with that of Buddha Amitabha, the Lord of the
Lotus Family of whom Avalokitesvara is an emanation. The 1,000 arms represent the
appearance of 1,000 Buddhas during this Eon of Light, whose compassion will guide beings
from the darkness of ignorance and delusion into the light of Great Awakening. The eyes on
his 1,000 hands symbolize his all-seeing compassionate gaze upon every being in existence
throughout the past, present and future. He symbolizes infinite compassion (Karuna) for his
refusal of accepting nirvana, which he considers limited and beside the point and instead
chooses to reincarnate so he can help mankind. He has appeared in this world numerous times
(in both male and female forms) and therefore plays many roles depending on which strand of
Buddhism one follows. The Dalai Lama is a manifestation of Chenrezi.
In China, Avalokitesvara was originally depicted in male form, later as a female in the
graceful form of Kuan Yin, the Goddess of Compassion or Goddess of Mercy. In folk belief,
she keeps people safe from natural catastrophe and in various forms traverses the realms of
existence to aid all beings.
Avatamsaka Sutra: Flower Adornment, Flower Garland, Flower Ornament (Cleary) Sutra, a
teaching of the tathagatabarbha class given by Buddha Shakyamuni soon after his attainment
of Buddhahood. The sutra has been described as a link between Yogacara and Tantra (Conze),
evoking a universe where everything freely interprets everything else. With such images as
the Jewel Net of Indra, like a vast web of gems each of us, each thing reflects all other things.
This was the principal text of the Chinese Hua-Yen Flower Adornement School. These
teachings grew from a system of commentaries and were transmitted to Japan as Kegon.
Ayodhya: Situated on the south bank of the river Ghagra or Saryu, Just 6 km from Faizabad,
Ayodhya is a popular place of pilgrimage and temple cities long standing. This town is
closely associated with Lord Rama, the seventh incarnation of Lord Vishnu. One of the seven
most sacred cities of India, the ancient city of Ayodhya, according to the Ramayana, was
founded by Manu, the law-giver of the Hindus. King Dasaratha ruled there peacefully for ten
thousand years, and still had no son to succeed him. After performing an elaborate puja and
fire offering to the Gods, his wife Kausalya gave birth to Lord Sri Rama, who the Lord
Brahma had sent to earth as a human incarnation of the god Vishnu. In contemporary
Hinduism, Rama, who is also called Ram, is often worshipped as God. For centuries,
Ayodhya was the pride of the kings of the Surya or Ikshavaka dynasty, also known as the
Raghuvansh, of which Lord Rama was the most celebrated king. With the death of the last
king of the Raghuvanshis, Ayodhya fell into decadence. Today, Ayodhya has many beautiful
temples, although practically nothing of that age remains in the city, and none of the ancient
structures survive. Of the present temples, 35 are dedicated to Lord Shiva and 63 to Lord
Vishnu.The place where Lord Rama was born is marked by a small temple. The site where,
according to legend, Lord Rama was cremated, Lakshman Ghat and Sita Ghat is still visible,
and there are also ancient earth mounds, Mani Parbat, identified with a stupa built by Emperor
Ashok and Sugriv Parbat, identified with an ancien monastery. Remnants of Hinduism,
Buddhism, Jainism and Islam can still be found in Ayodhya. According to Jain tradition, five
Tirthankaras were born at Ayodhya, including Adinath (Rishabhadeva) the 1st Tirthankar.
MORE BUDDHISM
B
Bamboo Grove: Pali: Veluvana; Sanskrit: Venuvana, The first monastery (Bodhi-mandala) in
Buddhism located in Rajagaha. It was donated by the elder Kalanda and built by King
Bimbisara of Magadha.
bardo (T): Sanskrit: Antarabhava, "between two." In general, any interval. The Intermediate
state, as between death and rebirth, as well as the space between thoughts or dream sequences.
Bardo is usually used to indicate the transitions one has to pass through in approaching death
and rebirth. A period of visions and dream-like experiences conditioned by non-physical
resonances resulting from an intimate association with organic existence is part of the normal
sequence of events preceding rebirth. However, bardo also stands for other special states of
mind, not all of which are connected with death. In the west "bardo" is usually referred to
only the first three of these, that is, the states between death and rebirth, during which an
individual is believed wander for a period that lasts an average of - according to the Tibetan
teachings - 49 days. These states are differentiated as follows:
1. Chikai bardo, intermediate state of dying, the dissolution of the elemental body
and the moment of death; the death process; the interval from the moment when the
individual begins to die until the moment when the separation of the mind and body
takes place.
2. Chonyi bardo, intermediate state of reality; the interval of the ultimate nature of
phenomena (Dharmata), when the mind is plunged into the naked revelation of its own
nature. If unrecognized, this degenerates into peaceful and wrathful visions. This is the
first phase of after-death experience.
3. Sipai bardo, becoming; intermediate state; the interval in which the mind moves
towards rebirth.
These last three listed states are no more and no less illusory than dreams and ordinary
waking consciousness.
4. Samten bardo , intermediate state of meditation; samadhi, deep concentration; state
of meditative stability.
5. Milam bardo, intermediate state of dreaming; the dream state experienced in sleep
and daydreams.
6. Kyene bardo, the interval between birth and death; intermediate state of ordinary
consciousness; the waking state during the present lifetime.
bardo thödol (T): A text based on oral teachings by Padmasambhava and recorded in written
form circa 760. After having been hidden as terma, the text was rediscovered (and extended)
by the Terton Karma Lingpa in the 14th century. The text is part of the Kargling Zhi-khro
collection of the Dzogchen tradition and shows traces of earlier and originally pre-buddhist
Tibetan thought; indicated by symbolism and divinities that are part of the shamanic Bön
religion. By way of misrepresentation of the text by Evans-Wentz (1878-1957), the Western
reader has come to know this text as "The Tibetan Book of the Dead," a translation that has
misguided many readers. A much better translation by Trungpa and Fremantle is
entitled"Liberation by Hearing During One's Existence in the Bardo." The text is read aloud
(i.e. "liberation by hearing") to someone in bardo, sometimes as pure instruction for
meditation and, at the time of death, to guide the mind through the labyrinth of adventures
ahead.
being: Sanskrit: bhava, lifer, becoming. Tibetan: srid pa; existence
believing faith: Sanskrit: abhisampratyaya.
bell: Sanskrit: ghanta. Tibetan: drilbu. Vajra handbell used in tantric practices symbolizing
the all pervading wisdom-realizing emptiness. The bell is the female part of the Tantric
polarity, symbolizing emptiness - boundless openness, the space of pure wisdom and the
liberating sound of the Dharma. It is accompanied by another handheld object, a brass wand
or dorje (Tibetan: diamond) - vajra in Sanskrit. The vajra scepter is the male part of the
Tantric polarity, symbolizing effective means and Buddha's active compassion. Originally it
was associated with divine authority and power as the thunderbolt weapon of the King of the
gods and Lord of Storms, Indra. In Tibet it came to represent the indestructible nature of
diamond.
Bhadanta (S): "Most virtuous." Honorific title apllied to a Buddha.
Bhadrayaniyah (S): A branch of the Hinayana sect Sthavirandin, developed from
Vatsiputriyah.
bhaga (S): Luck, wealth, secret place, yoni.
Bhagavan (S): Tibetan: Chom Den De. An epithet frequently applied to the Buddha. It
designates he who has vanquished the four demons, who possesses all the qualities and who is
beyond the two extremes of existence and nihilism. This word designates then a perfectly
accomplished Buddha.
Bhagavat (S): "World-Honored One." Also, "Lord," "Blessed One." Honorific names of the
Buddha.
Bhaisajyaguru (S): Tibetan: Sangye Menla. Healing Buddha, Medicine Buddha, who quells
disease and lengthens life. His realm is the Eastern Paradise or Pure Land of Lapis Lazuli
Light.
bhakti (S): Devotion. Surrender. Bhakti extends from the simplest expression of devotion to
the ego-decimating principle of prapatti, which is total surrender. Emphasizes emotional
control; the way to the divine through love.
bhakti yoga (S): "Union through devotion." Bhakti yoga is the practice of devotional
disciplines, worship, prayer, chanting and singing with the aim of awakening love in the heart
and opening oneself to divine grace. From the beginning practice of bhakti to advanced
devotion, called prapatti, self-effacement is an intricate part of Hindu, even all Indian, culture.
Bhante (P): Venerable Sir. A term of respectful address to an elder bhikkhu, used extensively
in Theravadist communities.
bhava (P): State of existence of becoming, life.
bhavana (P): Cultivation.
bhavatanha (P): Craving, desire, thirst for being
bhiksu (S): Pali: Bhikku. Religious mendicant or monk of the order founded by Gotama
Buddha. One of the four primary classes of Buddhist disciples, the male who has taken the
monastic precepts. The other three are, bhiksuni (Pali: bhikkhuni), the monastic female;
upasaka, the male who has taken the lay precepts; and upasika, the lay female. A ordained
monastic who depends on alms for a living.
Bhrikuti (S): Tibetan: Jomo Khro Nye kan. A form of Tara, "she who has a wrathful frown."
bhumi (S): Tibetan: Jyang-sa. "Ground." One of the ten stages of realization and activity
through which a Bodhisattva progresses towards Enlightenment. The ten bhumis are levels of
awakening subsequent to the realization of emptiness: The Supremely Joyful; The Stainless;
The Illuminating; The Radiant; The Difficult to Train For; The Manifesting; The Far Going;
The Unwavering; The Excellent Intelligence; The Cloud of Dharma. Of the five paths, the
first bhumi is identical with the path of seeing. Bhumis 2-9 are on the path of meditation.
There are 10 bhumi levels which are distinguished in the Mahayana and 13 in the Mantrayana
(Vajrayana) which represent the quintessence of buddhist teachings.
bija (S): Seed syllable. Mantra syllables, sounds that are symbols that enlightened beings use
to communicate to Dharma practitioners, who also visualize them.
blessing: Sanskrit: adhisthana. Tibetan: Jin lap. Good wishes; benediction. Seeking and
giving blessings. A more technical definition refers to a supplementary initiation into a
specific deity practice based on having already received a major empowerment, e.g., the
Vajrayogini initiation is a "blessing" based on the Chakrasamvara or Hevajra empowerments.
An individual must receive the empowerment first before receiving the blessing initiation.
bliss: Tibetan: de nyam. In Vajrayana, there are four types of bliss:
1. blissful feeling - to be free from adverse conditions of disharmony.
2. conceptual bliss - to be free from the pain of concepts.
3. non-dual bliss - to be free from clinging to dualistic fixations.
4. unconditioned bliss - to be free from causes and conditions.
When the experiences of clarity, non-thought and bliss appear, a practitioner can become
attached to these, thus giving rise to a hindrance called the "defect of meditation." One who
does not detach, strays into three states of existence (the realms of desire, form, and
formlessness).
Blissful Pure Land: Sanskrit: Sukhavati. Tibetan: Dewachen.
Bod (T): The Ancient Tibetan word for Tibet, pronounced "Bo," or "Po." The word Bod may
be derived from Bon.
Bodhgaya home of the (S): vajrasana (diamond seat) Tibetan: Dorje dan. Small town in
northeast India where Shakyamuni Buddha’s six years of ascetic wandering culminated in full
enlightenment. Present day site of the Mahabodhi Stupa. Formerly in the province of
Magadha, today in the state of Bihar. The first Buddhas of each Dharma period manifest full
enlightenment in Bodhgaya.
bodhi (S): Awakening. (T) Chang-chub. Traditionally translated as "enlightenment," Bodhi is
the opposite of ignorance. A consummate insight into reality which destroys mental afflictions
and brings peace. As such, it is the goal of personal practice for the Buddhist, and the
nurturing of bodhi in society in general his foremost interest.
Bodhicaryavatara (S.) Tibetan: Jang-chub sem pai spyod pa la jug pa. Written by the
Mahayana poet and scholar Santideva in the 7th century AD. Shantideva was an Indian
Buddhist monk. According to legend he was born a crown prince and left his royal life to
adopt the spiritual path. He received visions and teachings from Manjusri in person before
studying at Nalanda where he was viewed as a lazy monk until he was called before an
assembly where he spontaneously delivered the Bodhicaryavatara and disappeared into the
sky during what has become the Ninth Chapter. The Bodhicaryavatara is one of the world's
great masterpieces of religious literature. The work details the moral and spiritual discipline
of one who wishes to become a bodhisattva. The Bodhicaryavatara contemplates the profound
desire to become a Buddha in order to save all beings from suffering. In ancient times there
were at least a hundred commentaries on the Bodhicaryavatara and its popularity has
continued down to the present in Sri Lanka, India and in Tibet, where it is still widely read
and studied. Santideva sets out what the Bodhisattva must do and become, what must be
embraced and what is to be rejected; he also invokes the intense feelings of aspiration which
underlie such a commitment, using language which has inspired Buddhists in their religious
life from his time to the present.
Bodhicitta (S): Tibetan: Jang-chub sem. Also "bodhi mind." Awakened heart, awakened
mind, enlightened thought. The mind or spirit of enlightenment. It is with this initiative that a
Buddhist begins his path to complete, perfect enlightenment. There are various kinds of
bodhicitta: 1) At the sutra level, Relative Bodhicitta is the aspiration to practice the six
paramitas and free all beings from the sufferings of samsara. It involves two parallel aspects,
aspiration and action: first comes the aspiration or determination to achieve Buddhahood.
According to Longchenpa, the aspiration to awaken corresponds to contemplating the four
immeasurables; desiring that all beings be sustained by awakening to boundless love,
compassion, joy and equanimity. The second type of bodhicitta is called actualizing and
consists of the practice of the six paramitas. The difference between the first and second kinds
has been compared to the enthusiasm and preparation made before a journey and then the
actual voyage, the action of putting this quality of compassion into practice. 2) Absolute
Bodhicitta is an awakened mind that sees the uncompounded emptiness of phenomena. In
Dzogchen terminlogy Bodhicitta is the original state, our True Nature. "Jang" implies
purified, purity, clear and limpid since the beginning, meaning that nothing needs to be
purified or altered. "Chub" means perfected or expanded and implies there is no need for
further improvement. "Sem," or "mind," is the state of consciousness of which is the agency
for the manifestation of this bodhi in the world. Thus bodhcitta is the original state, the true
condition of which is immutable. The precepts associated with bodhicitta consist of three
main points: 1) the ten non-virtues must be abandoned, 2) the ten virtuous actions that are
antidotes must be applied, and 3) the ten paramitas are to be engaged.
Bodhidharma (S) [470-543 c.e.] Indian monk and 28th Patriarch who left India for China in
about 520 c.e. and became the First Patriarch of Ch'an (Zen) Buddhism.
bodhi nana (P): Also "sabbannuta nana." Supreme Enlightenment; the all comprehending
wisdom. Corresponds to bodhicitta.
bodhisattva (S): Tibetan: Jang-chub sempa. Awakened Being. Shakyamuni Buddha used this
term to describe himself when he was seeking enlightenment. Bodhi means "Enlightenment"
and sattva means "sentient" or "conscious. Thus "bodhisattva" refers to a "sentient being of
great wisdom and enlightenment." The bodhisattva's goal is the pursuit of Buddhahood and
the salvation of all. The bodhisattva cycles through rebirths to help liberate beings from
suffering and further establish the Dharma in the world. The bodhisattva path and discipline,
generally accepted by Mahayana practitioners, is based in the aspiration, generation and
application of the bodhicitta. Bodhisattvas are awakening beings whose realization is not yet
that of the Buddhas. The bodhisattvas develop the intention to reach the state of Buddha, in
order to release all sentient beings from the suffering of the cycle of existence. They work
with this intention while developing compassion and renouncing the stain of any personal
interest. Accompanied by Joyful effort and the other paramitas, this altruistic attitude permits
one to slice through the thick inertia of egocentric habit energy and constitutes the energy of
awakening. The bodhisattva works for the good of beings until the end of samsara through the
practice of the ten perfections - or paramitas. There are ten stages in the Bodhisattva process.
A Mahasattva is one who has reached the tenth stage but delays entering complete
Enlightenment so as to help others. See bhumi; Four Great Vows.
Bodhi tree: Also, Bo Tree. Tree beneath which the meditating Gautama sat before he
achieved enlightenment. According to tradition this was an Asvattha tree, though there is no
historical evidence to support this belief. It is widely believed to have been a Pipal tree, ficus
religiosa, a large deciduous tree found in uplands and plains of India and Southeast Asia. To
this day, Buddhists make rosaries (malas) from the seed and plant the tree outside of temples.
Even the leaf is revered and sometimes carried as a charm. The fruit contains serotonin and
may have been used as an entheogen, although it is currently revered but rarely consumed.
Although a tropical tree, it can thrive as a houseplant, and is easy to grow as other ficus
species. This fast growing tree usually begins as an epiphyte (air plant, grows on trees) but
develops roots to support its height of 90-plus feet. Has purple figs, red flowers, and is
different from other species, because of its slender, long leaf tip. See Pipal.
Bodpa (T): Tibetan word for "Tibetan," both as a noun and as an adjective.
body energy: In the Tibetan view, there are six types and are referred to as winds (T. rlung):
All-pervading (kyab-yed); Ascending (gyen-gyen); Evacuating (tur-sel); Fiery (me-nyam);
Life-supporting (rok-zin); body-speech-mind (go-sum).
Bon / Bonpo (T): invocation - recitation. Tibet's pre-Buddhist, animist religion. a general
heading for various religious currents in Tibet before the introduction of Buddhism by Guru
Padmasambhava in the 8th century. The word Bonpo originally referred to shamanic priests
who performed certain rites such as burial and divination. In the 11th century Bonpo became
a name for an independent school that distinguished itself from Buddhism in claiming to
preserve the continuity of the old Bön tradition. Tibetan history states that in pre-Buddhist
times the kings were protected by three kinds of practitoners, the shamanic Bonpo's, the
bards, and the riddle game pratictitoners. The Bonpo were responsible for the exorcism of
hostile forces. Their roles grew and expanded over the years until three different aspects of
their duties were distinguished.
Revealed Bon represents the first stage. Practitioners of the Bön tradition employ various
means to "tame demons below, offer to gods above and purify the firehearths in the middle"
using methods of divination to make the will of the gods known. With the murder of an
important king named Trigum the stage called Irregular Bon came about. At this time the
main duty of the Bon was to bury kings. This time also brought an elaboration of the
philosophical system because of contact with non-Tibetan Bonpos from the west. In the phase
known as Transformed Bon major portions of Buddhist teachings were taken into this system,
still without giving up the elements of the folk religion. This took place between the 8th and
the 10th centuries.
bumpa (T): Ewer or ritual vase used during special ceremonies, in particular during tantric
empowerments.
Buton (T): [1290-1364]. Sakya scholar-historian and yogi who finalized the compilation of
the Tibetan Buddhist canon. One of the lineage lamas of the Six Yogas of Naropa. Author of
"The History of Buddhism in India."
Brahma (S): The creator god. One of the three major deities of Hinduism, along with Visnu
(Vishnu) and Siva (Shiva). Adopted as one of the protective deities of Buddhism.
Brahma Net Sutra (Brahmajala Sutra): Sutra of major significance in Mahayana Buddhism.
In addition to containing the ten major precepts of Mahayana (not to kill, steal, lie, etc.) the
Sutra also contains 48 minor injunctions. The major and minor precepts constitute the
Bodhisattva Precepts, taken by most Mahayana monks and nuns and certain advanced lay
practitioners (upasakas).
Brahmin (S): The highest of the four Indian castes at the time of Shakyamuni. This priestly
class served the original creator god Brahma through regular offerings and observances as the
keepers of the Vedas.
Buddha (S): Awakened One. Title applied to the prince of the Sakya clan, Siddharta Gautama
upon reaching perfect enlightenment. In everyday talk it is used as the name of the founder of
Buddhism. 'Buddha' is the primary title of those who have entirely awakened to the Dharma,
and especially those who awaken to it during an era when the Dharma is not presently
manifest, and so function as the means for the introduction of the blessings of the Dharma into
the world. In the cosmic vision of millions of world systems to be found in Mahayana
scriptures, 'buddhas' refer to other buddhas who exist simultaneously throughout the universe,
as well as the past and future buddhas of this world.
Buddha of Limitless Light: Sanskrit: Amitabha. Tibetan: Öpame. His western paradise is
Dewachen (S. Sukhavati), the pure land of highest bliss where the faithful are reborn in
conditions extremely conducive to accomplish their spiritiual aspirations. See Amitabha
Buddhadharma (S): "Teaching of Enlightenment." Originally apllied to designate the
teaching of Shakyamuni Buddha. Over time, this has been replaced by the term "Buddhism."
Buddhaghosa (P): A famous buddhist writer who visited Ceylon and wrote the famous
Visuddimagga / (Path of Purification).
http://web.ukonline.co.uk/buddhism/nu8visu.htm
Buddha-ksetra (S): Buddhaland. In Mahayana, the realm acquired by one who reaches
perfect enlightenment, where he instructs all beings born there, preparing them for
enlightenment, e.g. Amitabha in Sukhavati-Dewachen (Western Paradise); Bhaisajyaguru
(Medicine Master Buddha) in Pure Land of Lapus Lazuli Light (Eastern Paradise).
Buddha Nature: Sanskrit: tathagatagarbha. Tibetan: sangye kyi nyingpo. The potential every
sentient being has to realize Buddhahood. The Buddha essence within each being which is
uncovered through enlightenment. The mind’s innate potential to achieve enlightenment; the
clear, originally pure basis for attaining enlightenment that exists in all living beings. The
following (and many more) are synonomous: True Nature, Original Nature, Natural State,
Dharma Nature, True Mark, True Mind, True Emptiness, True Thusness, Dharma Body,
Original Face. The Shambhala Dictionary of Buddhism and Zen: According to the Mahayana
view, [buddha-nature] is the true, immutable, and eternal nature of all beings. Since all beings
possess buddha-nature, it is possible for them to attain enlightenment and become a buddha,
regardless of what level of existence they occupy. The answer to the question whether
buddha-nature is immanent in beings is an essential determining factor for the association of a
given school with Theravada or Mahayana, the two great currents within Buddhism. In
Theravada this notion is unknown; here the potential to become a buddha is not ascribed to
every being. Having already been visited by a Buddha, they are of the opinion that the highest
attainment possible is the mind of the arhat. By contrast the Mahayana sees the attainment of
buddhahood as the highest goal; it can be realized through intense cultivation of the bodhicitta
revealing the inherent buddha-nature of every being.
Buddhas of Confession: Or, the 35 Buddhas of Confession. Each of the 35 Buddhas has at
the same time the capacity to eliminate negative actions and obstacles to the practice of
Dharma. The recitation of the Sutra of Three Accumulations, the prayer of confession in front
of 35 Buddhas is a particularly effective method to purify of any failures. This is usually
accompanied by prostrations.
Buddhist cosmology: Original (Hinayana/Theravada) cosmology, there is only one world, in
the center of which lies mount Meru with mountain ranges and four main continents. The
southern continent, Jambu (India or Earth) is the place where we all live. The other continents
are inhabited, but beings can mature best only in Jambudvipa. All world systems have a
beginning and an end, and while beings' good karma can fill the world with good impressions,
their karma creates the specific phenomena and ultimately destoys it. Mahayana cosmology
also employs the model of Mount Meru surrounded by four major continents and eight lesser
ones, but there are an infinite number of worlds, which are arranged in a hierarchical manner.
These worlds are created by karma as well as by the compassion of the buddhas and the vows
of the bodhisattvas. Worlds are created and destroyed until all beings are liberated from the
sufferings of cyclic existence. Vajrayana offers two versions: The Kalachakra integrates
macrocosm and microcosm into a coherent whole and includes an astrological system.
Mahamudra and Dzogchen teachings dismiss cosmology with "Non-Cosmology" and define
the universe as primordial mind. All phenomena and experience are expressions of this.
buji (J): "No matter." Zen term describing an attitude acquired toward the Dharma, when a
practitioner mistakenly believes that practice is not necessary since all sentient beings are
originally buddhas. See eternalism
Bulug (T): Sub-school maintaining the tradition of Buton Thamche Khyenpa, more
commonly known as the Zhalupa (no longer extant).
Buton (T): [1290-1364]. Sakya scholar-historian and yogi who finalized the compilation of
the Tibetan Buddhist canon. One of the lineage lamas of the Six Yogas of Naropa. Author of
"The History of Buddhism in India."
C
Caturmukha (S): Tibetan: Shalshipa. "Four-Faced-One." The form of Mahakala related to
the Guhyasamaja Tantra and a principal protector of the Sakya School. Usually depicted as
Brahmarupa (Dram ze) Mahakala.
chakra (S): Tibetan: Khorlo. "Wheel." Any of the nerve plexes or centers of force and
consciousness located in the energy body of man. These are junctures of force where the three
primary meridians tie into the secondary network of channels. In the physical body there are
corresponding nerve plexuses, ganglia and glands which are dynamically related to the
condition of these chakras. As per Hinduism, there are seven principal chakras which appear
psychically as colorful, multi-petalled wheels or lotuses. In the Tibetan tradition, only five
chakras are recognized as they consider the lower two (muladhara and svadhisthana) as well
as the upper two (ajna and sahasrara) to be fused into one chakra apiece. They are situated
along the spinal cord from the base to the cranial chamber. As seats of instinctive
consciousness, they are the physical origin of emotions and states of meditation, etc. The
seven upper chakras, from lowest to highest, are:
1. muladhara (base of spine): memory, time and space
2. svadhishthana (below navel): reason
3. manipura (solar plexus): willpower
4. anahata (heart center): direct cognition
5. vishuddha (throat): divine love
6. ajna (third eye): divine sight
7. sahasrara (crown of head): illumination, divinity
In Tibetan Buddhism there are usually five such chakras named, located at the top of the head,
the throat, the heart, the navel and the secret center. They constitute the locations where the
channels juncture as that the three principal channels are found to be in contact at each of
these centers. Certain meditations utilizing seed syllables aim at provoking bliss fused with
emptiness (i.e. the four joys) in these centers.
Chakrasamvara (S): Tibetan: Khorlo Demchog. Principal meditation deity of the
Chakrasamvara cycle of tantras. He is a heruka, a wrathful yidam of the Lotus family and an
important Buddha in the six yogas of Naropa. Chakrasamvara is the primary Yidam of the
Kagyu tradition that finds its origin in the meditation of the 84 Mahasiddhis of India. It passed
to Tibet from the great siddha Naropa, to his disciple Marpa, to Milarepa and spread
throughout the various meditative traditions of the Gelug and Sakya. A tantric form of
Avalokitesvara, his body is blue in color with four faces, each looking in one of the four
cardinal directions and sporting 12 arms. He is often depicted in his more simple one-faced,
two-armed form. He is in union with his wisdom consort Vajravarahi (Diamond Sow). She is
as simple as he is complex. She holds a skullcap in her left hand and a vajra chopper (drigung)
in her right, both behind his back. Their embrace symbolizes the union of wisdom and skillful
means. They symbolize the sameness in the distinctions of relative truth and the nondistinctions of absolute truth.
Chakrasamvara Tantra: Tibetan: Khorlo Dompagyu. Principal anuttarayoga tantra of the
wisdom (mother) classification.
Ch'an (C): Chinese development of Indian Mahayana Buddhism; deriving from the word
dhyana or meditation, the Chinese abbreviated it to ch'an-na, "meditation." This became Zen
when it was imported to Japan, and in Korea, Son. The Ch'an School was established in China
by Bodhidharma, the 28th Patriarch who brought a Mahayana tradition of the Buddha-mind
from India. Disregarding ritual and sutras, this school professes sudden enlightenment which
is beyond any mark, including speech and writing. Probably the most common form of
Buddhism in the West, Zen practitioners usually devote themselves to monastic life, as
accomplishment requires extensive periods of meditation. It concentrates on making clear that
reality transcends words and language and is beyond rational analysis and logic. To
accomplish this, this tradition makes use of the koan, zazen and sanzen. This school is said to
be for those of superior roots. See Zen
Chandrakirti (S): Tibetan: Lawarepa. Sixth century Indian pandit and disciple of Nagarjuna,
who presented Nagarjuna’s exposition of Madyamika (Middle Way) in the PrasangikaMadyamika form which is still studied in Tibetan Buddhist monasteries today. When asked
about present and future lives and the workings of karma. He replied, "Watch how you
breathe."
ch'an-na (C): meditation
chang (T): Beer brewed from rice, millet or corn.
Changchub Dorje (T): [1703-1732] The twelfth Karmapa.
channel: Sanskrit: nãdi. Tibetan: tsa. A constituent of the vajra body through which subtle
energy winds (lung) and drops (tigle) flow. The central, right, and left are the major channels.
The central channel (Sanskrit: avadhuti. Tibetan: tsa dhuma) is the most important of the
thousands of channels of the subtle body. During inner-fire meditation (tummo) it is
visualized as blue, running just in front of the spine, starting at the brow chakra and ending
four finger-widths below the navel. Various syllables are visualized, both seated at the
chakras and travelling within the channel system Such practices should only be attempted
after proper transmission and teaching, after completing preliminary practices and achieving
stability in generation-phase practice.
Channels, Winds, and drops: Sanskrit: Nadi,(channel) Prana, (vital energy) bindu (or
essence elements) // Tibetan: rTsa, (roots/channels) rLung (winds), tig-le (drops, essence
elements). Also known as winds, drops and channels. The three principal channels of the body
are known in Tibetan as Roma, Uma and Kyang-ma, and in (S. Lalana, Avadhuti and
Rasana). The entire body is filled with a network of canals (72,000 by tradition) in which
subtle winds circulate, that is to say the energy of solar and lunar forces, emotions, and mind.
There are three principal pathways, the primary meridians which run the length of the torso
and culminate in the crown chakra. Like branches off the main trunk, the other channels
develop from these during the time of the formation of the fetus; these dynamics are
reabsorbed into the primary meridians at the time of death. One of the goals of tantric
meditation is the concentration of the winds and the fluids in the central canal (Tibetan: Uma),
thus provoking the experience of the fusion of bliss with emptiness, which is the natural state
of the mind of the Buddhas.
charity: Transcendent generosity, the first Paramita. There are three kinds of charity in terms
of goods, doctrines (Dharma) and courage (fearlessness). Out of the three, the merits and
virtues of Dharma charity is the most surpassing. Charity done for no reward here and
hereafter is called pure or unsullied, while the sullied charity is done for the purpose of
personal benefits. In Buddhism, the merits and virtues of pure charity is considered the best.
See Paramita, Dana
Chenrezi (T): Also Chenresig, Chenrezig; and Avalokitesvara (Sanskrit). The Buddha or
Bodhisattva of Compassion. The embodiment of the infinite compassion of the Buddhas and
Bodhisattvas. His Holiness the Dalai Lama is recognized as the human incarnation of
Chenresig. See Avalokitesvara
chi (Chinese, "breath or energy"): Sanskrit: prana. Tibetan: lung. Subtle energy or life force.
In Taoism, chi is the cosmic energy that permeates all things. Within the human body, chi is
seen as the vital force closely associated with the breath. During the act of breathing, in
addition to oxygenating the blood with the outer breath (wai chi), one breathes in with the
inner breath (nei chi) the surrounding cosmic energy to resupply the inner chi or life force of
the body. Chi, Ching and Shen are the three life energies that make up the human being.
Ching is the reproductive energy, chi is the vital energy of the body, and the shen is the spirit
or soul. Taoist practices seek to transform the ching to chi, and the chi into shen. See prana,
lung, channel
Chinese Buddhism: Comes in ten flavors -- schools, traditions or sects. They are: 1. Kosa; 2.
Satyasiddhi; 3. Madhyamika; 4. Tien Tai; 5. Hua Yen; 6. Dharmalaksana; 7. Vinaya; 8.
Cha'an; 9. Esoteric; 10. Pure Land.
Chöd (T): "Cutting, Severance." The charnal ground practice in which the practitioners severs
attachment to his or her corporeal form This practice originated in the eleventh century with
the Indian adept, Padampa Sangye, and his heart student, the Tibetan woman Macig Labdron.
a great Tibetan yogini, c. 1100. The teaching spread widely in India and is now practiced, to a
greater or lesser degree by all schools of Tibetan Buddhism. Chöd practice always begins with
Phowa in which the consciousness of the practitioner is visualized as leaving the body
through the crown chakra and taking the form of the female deity Vajrayogini. In the form of
Vajrayogini, the practitioner then visualizes the ritual purification offering of his/her own
body to the Four Guests (the Three Jewels, Dakinis and Dharmapalas, beings of the six
realms, and the ever present miscellaneous local spirits and demons). The ceremony can be
long, involving separate offerings to each group or abbreviated; many variations exist. It is a
very powerful practice when done correctly. Spirits are summoned by the blowing of the khaling, or
thigh-bone trumpet, and beating of the damaru (two headed drum). The complete practice of
Chöd is very difficult, demanding a high degree of equanimity, compassion and renunciation..
Lineages: Shijed, or Zibyed, Zhi-je (zhi-byed-pa) "Pacifying Pain."
Chö-nyi (T): Dharmata, the Space of reality.
chorten: (T): Sanskrit: stupa. Symbolic representation of the Buddha's mind. Originally
derived from cairns and burial mounds for great beings in ancient Asia, it became formalized
during the Buddha’s time and is now a very common monument to the sacred seen throughout
the Buddhist world, chortens often have a wide, square base, rounded mid-section, and a tall
conical upper section topped by a moon and sun. They usually hold relics of enlightened
beings and may vary in size from small clay models to vast, multi-storied structures which
contain a temple. See stupa
Chö-ying (T): Spatial dimension, universal realm of phenomena or dharmadhatu. This term
signifies the unobstructed play of Wisdom Mind in the limitlessness of Wisdom Space.
chu-len (T): Literally, "taking the essence." Chu-len pills are made of essential ingredients;
taking but a few each day, accomplished meditators can remain secluded in retreat for months
or years without having to depend upon normal food.
citta (S): (C. Hsin) Heart and mind, the terms being synonymous in Asian religious
philosophy. 1) The Conditioned (compounded) mind describes all the various phenomena in
the world, made up of separate, discrete elements, "with outflows," karmically interdpendent,
with no intrinsic nature of their own. Conditioned merits and virtues lead to rebirth within
samsara, whereas unconditioned merits and virtues are the causes of liberation from the round
of unconscious birth and death. On the personal level, citta is that in which mental
impressions and experiences are recorded. 2) Seat of all conscious, subconscious and
superconscious states, and of the three-fold mental faculty, (Sanskrit: antahkarana) consisting
of buddhi, manas and ahamkara. Also: thought, thoughtfulness, active thoughts, mind, state of
consciousness. See Unconditioned Mind; consciousness
Cittamani Tara (S): The highest yoga tantra aspect of the female deity Tara.
circumambulations: A walking meditation in which the practitioner reapeatedly circles a
sacred site while practicing a sadhana or mantra meditation. One might circumambulate a
monastery or a temple, a sacred lake like Pema Tso in northern India, or even a sacred
mountain like Kailash, in Tibet or Turtle Hill in southern middle Tennessee. Thouands of
people make an annual pilgrimage to the holy shrine of Kailasha, some of them taking several
days to circumambulate the mountain once.
clarity: The unobstructed, naked radiance of awareness. There are three types: Spontaneous
Clarity, the state being free from an object; Original Clarity does not appear for a temporary
duration; Natural Clarity, not made, unfabricated. Along with these three experiences of
clarity, Non-thought and Bliss may naturally appear, although attachment to which these is
considered a hindrance counted among the "Defects of Meditation" Leading one into the three
states of existences (Realm of Desire, Form, Formlessness).
clear light: Sanskrit: prachãsvara. Tibetan: ‘od-sal. The mind’s intrinsic nature. The subtlest
level of that which is fully revealed at the time of death but is usually not recognized unless
the person has engaged in the practice of meditation and tantra. This primordial light
illuminates the Universe at its deepest level. Perceiving the Clear Light is the most
fundamental level of consciousness. Arriving at this level, one can view all phenomena as a
manifestation of this pure energy. This clearness or luminosity is one of the two essential
characteristics of the unborn, uncreated nature of the mind, with a quality of natural
irradiation which projects and simultaneously knows the constantly arising energy display we
call mind. The other characteristic is emptiness of anything that could be said to exist. Clariy
and emptiness are indissociable in the ultimate nature of the mind.
Clear Light Meditation: One of the Six Teachings of Naropa.
cognitive base: Sanskrit: ayatana. Tibetan: kye-che. The six senses (sight, hearing, smell,
taste, touch, mental consciousness) and the six objects of the senses (forms, sounds, odors,
sensations, thoughts) that act as the bases for consciousness. KPSR has described the dynamic
nature of the ayatanas as being like an eruption or a bursting forth. See Six Consciousnesses
compassion: Sanskrit: karuna. Tibetan: nying je. The wish that all beings be released of their
physical and mental sufferings and afflictions. Preliminary to the development of non-dual
bodhicitta, it is symbolized by Avalokiteshvara, who embodies the infinite compassion of a
buddha. Counted among the Four Immeasurables.
completion stage: Also Perfection Phase. Sanskrit: sampanna krama. Tibetan: dzog rim. The
second of the two stages of highest yoga tantra, during which, control is gained over the vajra
body through such practices as inner heat (tumo) and disciplines involving the winds, drops
and channels (T. tsa-lung).
concentration: Sanskrit: dhyana. Tibetan: sam tan. A state of mind without distraction.
Capacity to fix and maintain one's mind on the object of meditation of its choice. Although
vital to all meditative practices, it is morally neutral and not sufficiently effective by itself
without the correct motivation and view as defined by bodhicitta. See Four Concentrations
conceptual thought: Tibetan: mig-pa, tog-pa. Any notion involving a subject, an object, or an
action. Carelessly dwelling in these thoughts foments conceptual obscurations which prevent
one from realizing one's true nature.
conditioned dharma: Refers to all phenomena and law in the world. The worldly dharma is
governed by the Law of Cause and Effect and the Law of Dependent Origination (S. pratitya
samutpada, T. Ten-drel).
Confucius: Romanized name of K'ung Fu Tse. His teachings set the social framework for
Chinese society. This framework was copied by other countries in East and Southeast Asia.
conscience: The inner sense of right and wrong, sometimes called "the knowing voice of the
soul." However, conscience is affected by the individual's training and belief patterns, and is
therefore not necessarily a perfect reflection of dharma.
conscious mind: The external, everyday state of mundane consciousness. The sixth
consciosness. See: mind.
consciousness: See Six Consciousnesses, citta.
contemplation: Sanskrit: cinta. Tibetan: sam-pa. Reflection upon what has been learned
which precedes single-pointed concentration. The first of four levels through which the mind
frees itself from all subjects and objective hindrances and reaches a state of singularity and
spontaneous annihilation of irrelevant thought, perception, and will. Not synonomous with
meditation insofar as it entertains thought.
Cunda (P): Blacksmith who gave a meal of mushrooms to the aging Buddha, causing him to
become terminally ill.
cyclic existence: Sanskrit: samsãra. Tibetan: khor-wa. Lit; going round in circles. The six
realms of conditioned existence. It is the beginningless, recurring cycle of death and rebirth
under the control of delusion and karma and fraught with suffering. Also refers to the
contaminated aggregates of a sentient being. See karma, cause and effect
D
Daka / Dakini (S): "Sky-Dancer." In Tibetan, "pawo // khadro." kha: sky and dro: to go. Daka
is male. pawo in Tibetan.; dakini, is female. Dakinis are female beings that travel in space,
and are linked with giving birth to the full range of expansive potentialities. In Vajrayana
Buddhism, the inspiring power of awakening consciousness; female wisdom holder. These are
accomplished female spirits who have attained the Clear Light and assist practitioners in
removing physical hindrances and spiritual obstacles. They are companions of Buddhas and
meditators who can transmit special understanding when the recipient is properly prepared.
Usually depicted in the iconography as a wrathful naked female. As a semi-wrathful or
wrathful "yidam," the dakini has the task of integrating the powers liberated by the
practitioner in the process of visualization (sadhana) and in response, grants the four
enlightened dakini actions of pacifying, enriching, magnetizing and subjugating. In Tibetan,
"Kha" means "celestial space" or "emptiness" (sunyata becoming an image). "Dro" indicates a
sentient being moving about or dancing. "Ma" indicates the feminine gender in substantive
form. Thus the "khadroma" is a female figure that moves on the highest level of reality; her
nakedness symbolizing knowledge of truth unveiled. The homeland of the dakinis is said to be
the mystic realm of Orgyen. There are many different types of dakini: wisdom dakinis,
activity dakinis, and mundane dakinis, unenlightened and enlightened dakinis. An example of
a worldly unenlightened dakini is a human practitioner that has accomplished some insight
but who is not yet released from her suffering.
Enlightened dakinis are Wisdom Dakinis, and have passed beyond sorrow into liberation such
as Yeshe Tsogyal, Madarava or any of the consorts of the five Dhyani Buddhas such as
Mamaki or Tara. The absolute wisdom dakini is the empty quality of luminous wakefulness.
On the relative level, the five aggregates of perception (S. skandhas/T. Phung-po nga) are the
male aspect, while the elements of earth, water, fire, air and space are the female qualities. On
the absolute level, the males are the subjective end of skiffull means and compassionate
activity while the females are the wisdom realizing emptiness, the timeless, serene expanse of
objective suchness. Thus the great mother of dharmakaya, Prajnaparamita, is the source of all
buddhas and dakinis. Dakinis are born in three manners, spontaneously, in heaven realms, or
through the power of mantra. They are a guiding light along the path removing physical and
spiritual hindrances, awakening dormant spiritual impulses. Embodying the inseperability of
bliss/emptiness and ego-annihilating wisdom, dakinis can appear in many different ways and
forms, some of them quite outrageous or extremely repulsive in order to arrest conceptual
thinking and wrong perception.
Dakini Teachings: A collection of teachings by Guru Rinpoche, oral instructions on Dharma
practice given during his stay in Tibet in the eighth century. The advice was recorded by his
main disciple, wisdom dakini Yeshe Tsogyal, Princess of Kharchen. She was Guru
Rinpoche’s consort during his stay in Tibet and wrote these oral instructions down in a secret
code language called ‘dakini script’ before concealing them as terma treasures to be revealed
in future ages. These precious teachings were instructions in general Dharma practice, relating
to the three levels of Buddhist doctrine, with detailed commentaries on how to personalize
and actualize bodhicitta. Terma teachings include instructions regarding the means to ascend
with the conduct while descending with the view. Guru Rinpoche taught his disciples with the
power of truth and encouraged them to give up all non-virtue and misdeeds, to apply the great
remedy that works against the pollution of disturbing emotions, and put manly effort into the
performance of meritorious actions. He also made many predictions and with the help of
Yeshe Tsogyal, buried many of his teachings to be revealed to generations in the future. He
blessed his close disciples so that they would be inseparable from himself. In future rebirths
these beings would reveal the Master's hidden teachings to benefit practitioners of future
generations.
Dalai Lama (T): "Ocean of Wisdom." Dalai is a Mongolian word, conferred on this lineage
when after the days of Genghis Khan, the Mongols and the Tibetans enjoyed a patron/priest
relationship. The political and spiritual leader of the Tibetan people, HHDL is also considered
an emanation of the Bodhisattva of Compassion, Avalokitesvara (T: Chenresig). The present
Dalai Lama is the 14th incarnation. The Dalai Lama has always been a combination of
spiritual leader and political chieftan of Tibet. Since 1959 he has lived in exile in Dharmasala,
India and remains spiritual leader of his people, even under their oppression by the Chinese
government. The Dalai Lamas of Tibet:
1. Gedun Truppa (1391-1475)
2. Gedun Gyatso (1475-1542)
3. Sonam Gyatso (1543-1588)
4. Yonten Gyatso (1589-1617)
5. Ngawang Lobsang Gyatso (1617-1682)
6. Tsangyang Gyatso (1683-1706)
7. Kesang Gyatso (1708-1575)
8. Jampel Gyatso (1758-1804)
9. Luntok Gyatso (1806-1815)
10. Tsultrim Gyatso (1816-1837)
11. Khendrup Gyatso (1838-1856)
12. Trinley Gyatso (1856-1875)
13. Thupten Gyatso (1876-1933)
14. Tenzin Gyatso (1935- )
damaru (S): A double-headed hand drum traditionally made from the joined backs of two
skulls, the juncture symbolizing the joining of samsara (cyclic existence) and nirvana
(emptiness). The point where the skulls connect is hollow – samsara and nirvana are of the
same nature. Two ball-on-string strikers beat the leather drum skins as the damaru is "played"
by twisting it back and forth in the right hand. The strikers symbolize the compassionate
aspirations of those who have not yet directly realized
damtsig: See samaya
Damzigpa, damtsigpa (T): Protector, one who upholds and re-strengthens the bond of
samaya.
dana (S): The practice of generosity or charity; one of the Paramitas, implying Giving, almsgiving, benevolence, and liberality. As well as one of the All-Embracing Virtues, dana is the
act of giving others what they want just to lead them towards the truth.
darshana: (S) "Vision, sight." Seeing the Divine. Beholding, with inner or outer vision, a
temple image, Deity, holy person or place, with the desire to inwardly contact and receive the
grace and blessings of the venerated being or beings. Also: "point of view," doctrine or
philosophy.
Dasabhumi (S): The ten stages of Bodhisattva realization. See Bhumi
death: A rich concept for which there are many Sanskrit words such as mahaprasthana, "great
departure;" samadhimarana, "dying consciously while in meditation"; mahasamadhi, "great
merger or absorption," in reference to the departure of an enlightened soul. Hindus see death
as the soul's detaching itself from the physical body and continuing on in the subtle body
(sukshma, sharira) with the same desires, aspirations and occupations as when it lived in a
physical body. Buddhists? See:bardo, reincarnation, suicide.
Dechen Gyalmo (T): "Queen of Great Bliss." The principal dakini, she is an expression or
manifestation of compassion and wisdom. Her human incarnation is Yeshe Tsogyal. Thus, she
embodies primordial purity and emptiness-awareness. The Nyingma root text or liturgy
(Yumka Dechen Gyalmo, The Queen of Great Bliss of the Longchen Nyingthig) is a terma
(treasure) discovered by 18th century terton Jigme. It is the essential teaching of the
Dzogchen Anuyoga and Atiyoga. She is described as naked (having overcome obscurations to
liberation), red-skinned (passionate dedication to training disciples), has one face and two
arms; three eyes; feet are evenly on the ground, one foot facing forward, ready to act for
others; her face bears an expression of great passion; she is desirous and cheerful. In her right
hand she upholds a damaru (a small double-headed drum). In her left, she holds the handle of
a curved ritual chopping knife, which rests at her left side. The Great Bliss Queen ritual is a
guru yoga, i.e., the practitioner merges with the "deity," an expression of enlightenment or
true nature. The purpose of the sadhana is to enhance mindfulness, compassion and wisdom
that prepare one to become the Great Bliss Queen, that is to directly realize the true-nature
state, compassion and wisdom unified. Traditionally, the sadhana (or another dakini liturgy) is
performed on dakini days (25th day of the lunar month) as the liturgy for Tsog, or offering
practice and meditation. In the Dzogchen practices, the Great Bliss Queen sadhana enhances
the likelihood of discovering and enhancing one’s experience of innate awareness –
discovering that one is (we are) Dechen Gyalmo. See Dzogchen, Padmasambhava,
Vajravahari, Yeshe Tsogyal
dedication: Dedication of Merit: The Mahayana practice of devoting time and energy to a
precise goal and accumulating the merit produced by our positive acts. One can thus work
toward the quality of merit which enables us to reach temporal or timeless objectives in this or
future. By the power of our merit we can obtain worldly pleasures or obtain the from samsara;
of course, the highest form of dedication will garner merit for use in catalyzing the awakening
and ultimate benefit of all beings.
deity: (S) deva, lit. shining one, Tibetan: Yidam yid/mind dam, derived from Damtsig, vow or
commitment. Meditational deities, male or female, representing a particular means of
illumination widely visualized in Tantra to assist in the development of concentration and
samadhi.
demi-god: Sanskrit: asura, titan Tibetan: lha ma yin. See Asura
demons: Sanskrit: mara. Tibetan: dud. Negative influences that hinder spiritual cultivation.
These can take an infinite number of forms, including evil beings or hallucinations. Disease
and death, as well as the three poisons of greed, anger and delusion are also equated to
demons, as they disturb the mind. The Nirvana Sutra lists four types of demons: i) negative
emotions such as greed, anger and delusion; ii) the five skandhas, of our physical and mental
functions; iii) death; iv) the demon of the Sixth Heaven (Realm of Desire) also known as the
Golden Child Complex. Our True Nature has been described in Mahayana sutras as a house
full of gold and jewelry. To preserve the riches, i.e., to keep the mind calm, empty and still,
we should shut the doors to the three thieves of greed, anger and delusion. Letting the mind
wander or carelessly shop, opens the house to demons, that is, hallucinations and harm. Thus,
Zen practitioners are taught that, while in meditation, "Encountering demons, kill the demons,
encountering Buddhas, kill the Buddhas." Both demons and Buddhas being relative illusions
of the mind. See Yogacara, or Mind-Only.
dependent origination, (S: Pratitya samutpada/T: Tendrel) Interdependent origination: the
crown jewel of the Buddha's doctrine, a deep understanding of this concept is no different
than the realization of nirvana. See Twelve Links of Dependent Origination.
Deshin Shegpa (1384 - 1415): The fifth Karmapa.
desire: Sanskrit: raga. Tibetan: do chak. See attachment
desire realm: Sanskrit: kamadhatu. Tibetan: do kham.
Devadatta (S): Adopted son of Dandapani, father of Yasodhara. Cousin and boyhood rival of
the Buddha. Devadatta was ordained as a follower of Shakyamuni Buddha, but later left him
and repeatedly attempted to kill him.
devas (S): "Shining ones." Beings living in the higher astral plane, in a subtle, nonphysical
body. Deva is also used in scripture to mean "god or deity" in the class of the least painful
existence of samsara. The gods are alotted a very long happy life as reward for good deeds
performed in the past; however this happiness is often a hindrance on the path since it
obscures recognition of the first noble truth. A deva's life is completed in great sufferings
because the gods have the capacity to clearly see their inevitable future rebirth in one of the
lower realms. In Buddhist tradition, existence in in any dimension is understood to be
impermanent. See: Mahadeva
development stage: The creation or development stage practices (T. kye rim) in Vajrayana
meditation which involves the visualization of a deity and the repetition of mantra as one
concentrates on a clear and detailed vision of the deity from whom one receives blessings.
After developing stage practice is accomplished, it is complemented by completion or
perfection stage practices (T. dzog rim) involving subtler yogas which relate directly to the
channels, winds, and drops. (T. tsa, lung, tig-le)
devotion: An essential quality for all Vajrayana practitioners. As realization of the true nature
of mind will not occur without receiving the grace of the Master, one must respond to the
presence of this opportunity with great energy, humor and intelligence.. If the source of
blessings is always active, it is up to the disciple to open their heart and mind in true devotion,
which involves qualities such as respect, confidence, humility, love, enthusiasm and
perseverance.
Dewachen (T): "Land of Bliss." Sanskrit: Sukhavati. "Pure Ground of Great Happiness." The
pure realm of Buddha Amitabha. This is the world of utmost joy without suffering where
beings may practice under conditions which are extremely conducive to great realization.
dharani (S): A chanted incantation held to bring spiritual benefit or serve as an aid to
furthering one's progress towards awakening; short sutras of symbolic syllables. The earliest
documented emergence of Vajrayana found in Mahayana sutras are those chapters devoted to
dharani, long sequences of symbolic syllables to which are attributed various powers. These
are clearly related to both the Mahayana mantras and to the paritta – texts, such as the Metta
Sutta, recited for protection by non-Mahayana Buddhists. The earliest tantras, from the kriya
tantra class or "action tantras," center around the visualization of one of the many buddhas
and bodhisattvas. The kriya tantras for a large category of texts which appeared between the
2nd and 6th centuries CE. See kriya, tantra.
dharma (S): "That which subsists or supports." Tibetan: Chö. 1. The teachings of the Buddha
(buddhadharma) and the underlying meaning of the teachings. That truth upon which all
Buddhist practices, scriptures, and philosophy have a foundation. The Buddhas' appear to
establish the manifestations of the Dharma in the world. 2. Any object, idea, or phenomena
which can be defined as an entity of some sort. In this usage within Buddhist texts, dharma
resembles the English word "thing" while having a wider and more inclusive meaning than
physical objects. 3. The object of the sixth sense faculty: the conceptual mind. In this specific
use, dharma represents any mental object (thought, image, memory, sensation) which is
recognized by the conscious mind.
dharmadhatu (S): Tibetan: Chö kyi ying. The realm of all pheneomena; the space in which
all transpires; the container and its contents, everything that is and is not; all phenomena, all
noumena and their underlying nature; everywhere and everything; the existence of the
animate and the inanimate, all things material and immaterial, all physical and mental events..
dharmakaya (S): "Truth body." Tibetan: Chö-ku. The open essence of the mind. The
formless source condition, the unborn wisdom body of all beings, realized most directly by a
Buddha. The primordial core of a fully enlightened one, which, free of all conceptual
coverings, remains meditatively absorbed in the co-emergent perception of emptiness while
simultaneously cognizing all phenomena. One of the three bodies of a buddha (see also
nirmanakaya and sambhogakaya).
Dharma Kings: The three great Tibetan Dharma Kings: Srongsen Gampo, Trisrong Detsen,
and Ralpachen. Seventh-century Tibetan King Srongsen Gampo, believed to be an incarnation
of the Bodhisattva Avalokiteshvara, created the Tibetan script. Trisong Detsen, an incarnation
of Bodhisattva Manjushri, is the eighth-century king who invited Guru Padmasambhava and
Abbot Shantarakshita to bring the Dharma to Tibet. Vajrapani, appearing as the ninth-century
King Ralpachen, summoned Indian and Tibetan scholars to translate the Tripitaka, the
Commentaries, and the Ancient Tantras into the Tibetan language.
dharmapala (S) Tib. "chö kyong" Protector of the Dharma. Special buddha aspect, both male
and female, usually fierce in appearance, purposed to assist practitioners in overcoming
obstacles encountered along the way to enlightenment. Ekajati is considered. the main
protectress in the Nyingma lineage.
Dharmata (S): The fundamental nature of all phenomena, the essence of reality. Inscrutable
fusion of form and emptiness.. At the sutra level, dharmata implies external or observable
phenomena. At the tantric level, it denotes the primordial condition of consciousness where
there is no separation of inner and outer dimensions.
Dharma Wheel: T. chö-khor. The 'Dharma Wheel' is a metaphor for the unfolding and
maturation of the Dharma in the world, once it has been revealed by a Buddha. "Setting the
Dharma Wheel in motion" is another way of saying 'revealing and propagating the teaching of
the truth underlying all phenomena'. The eight spokes are a symbol of the Eightfold Path,
leading to perfection. See: Eightfold Path.
dhyana (S): Meditation. Also, more specifically, the four concentrations in the realm of form
beginning with the level where investigation and ananlysis are present, up through the four
formless concentrations culminating in the level called neither perception nor non-perception.
As fifth among the six Paramitas, it is associated with the accumulation of wisdom. .
Dhyani Buddha (S): The five Dhyani Buddhas are: Amitabha, Akshobya, Amoghasiddhi,
Ratnasambhava, and Vairocana. On the relative level, this pentad represents the skandhas,
while on the absolute level, they represent the five wisdom families. See Five Buddhas.
divinity: pathways of the non-mundane, transcendent purity which pervades all things.
Expression of the awakening and support of meditation by which this awakening is
approximate. In Buddhism, the essence of the divinity is identical to the unobscured mind of
the practitioner, i.e. non-existing and non-separate; the presence or reflection of primordial
awareness in the world.
Drolma (T): She who liberates. Tibetan for Tara. see Tara
dorje (T): Do. means stone, rJe means lord or king. Sanskrit: Vajra. Adamantine,
impenetrable, invisible, unbreakable reality which can cut through anything else. Literal
translations of vajra (a word cognate with English "vigor") are "thunderbolt" and "diamond".
The dorje or vajra is a highly stylized Vajrayana ritual implement symbolizing the supreme
method which is boundless compassion..In Vajrayana teachings, the dorje expresses and
symbolizes the perfect purity, hardness and clarity of a diamond, conjuring notions of
indestructibility, brilliant clarity, striking beauty and the incorruptible truth. As a ritual object,
a dorje has five or nine spokes (symbolizing the nirmanakaya), attached to a lotus
(sambhogakaya) which emerges from a central sphere (dharmakaya). It also appears also as a
part,usually the handle, of many other Tibetan ritual instruments. A synonym for both vajra
and dorje is mani (Skt., "jewel"), and these terms are often used as a code for the lingam, still
carrying the associations of fertility, power, hardness, and great worth. Mani therefore appears
with Padma (Skt. "lotus"; i.e. yoni) in the famous chant "Om Mani Padme Hum", a
celebration of the primordial union of form and emptiness. The corresponding female
equivalent to the male dorje-mani-vajra is ghanta (Tib. "drilbu), the bell. Images of Buddhas,
Bodhisattvas and Vajrayana dignitaries often show them with one or both of these implements
in their hands. Dorje/Vajra is the primary symbol of the Buddha Family in the eastern
direction. Each detail of the Dorje represents a Bodhisattva. It represents the immutable and
the indestructible power of Buddha Nature to overcome all obstacles.
Dorje Chang (T): Sanskrit: Vajra Dhara. "One who holds the Dorje." The first movement of
Buddha Kuntuzangpo towards the world; Vajrasattva at midnight. The form in which the
Buddha or the Lama manifests when giving Vajrayana Teachings. The golden ornaments of
Dorje Chang attract the eye into a profound depth; it is in this form that we encounter the
ultimate source of all Buddhist and tantric teachings. The primordial Buddha which is the
source of all the tantras; the expression of ultimate buddhahood. Vajradhara personifies the
awakening of the thirteenth bhumi, the highest in Vajrayana. He is the symbol of the Buddha
nature inherent in every living being, the sign of indestructible mind because he is beyond all
dualistic bias. Dorje Chang is the essence of the perfect Guru, the reflection of the spiritual
completeness within the reach of everyone. He is generally represented as being dark blue,
with or without a consort, holding in his two crossed hands the dorje and the bell, representing
the union of method and wisdom.
Dorje Drolo (T): "Crazy Wisdom Vajra." A wrathful manifestation of Padmasambava and a
subduer of demons. Guru Padma arose in the wrathful form of Dorje Drolo in the famous
Tagstang or Tiger’s Nest Cave in Bhutan to subdue the negative and demonic forces of these
degenerate times. Ferocious in expression, amidst a mass of primordial wisdom fire, he stands
upon the back of a pregnant tigress who is the wrathful form of his Wisdom Consort of
enlightened activity, Tashi Kye Dren, whose ferocity is unpredictable and wild. Dressed in a
robe of brocade, his hair is red and curly, he has an overbite and fangs and wears a garland of
severed heads representing the cutting of the 52 levels of dualistic mental-events. In his right
hand he holds aloft a vajra emitting lightning bolts, and in his left a kila-phurba, a three-sided
ritual dagger which severs the three poisons that are the source of all suffering. The ferocious
expression he wears while riding a pregnant tigress who is munching on a corpse makes for a
menacing figure. His body is dark brown and surrounded by a halo of flames.
Dorje Khandro (T): Sanskrit: Vajradaka. A deity who functions to purify negativities
through his specific fire puja (jin-sek). See also ngondro.
Dorje Phagmo (T): Diamond Sow. Sanskrit: Vajravarahi. The main Yidam of the Kagyu
tradition. She is the embodiment of Wisdom. Also known as Dorje Naljorma.
Dorje Sempa (T): Sanskrit: Vajrasattva. "One whose being is of the nature of the Vajra."
Lord of all Buddha families, Vajrasattva is the Buddha of purification. Dorje Sempa
meditation, one of the four preliminary practices, involves acknowledging all one's unskillful
negative actions and attitudes, vowing not to repeat these things and through adopting the
appropriate remdies, aims to eradicate the habitual tendencies from which they arise. See
Vajrasattva
dosha (S): "Bodily humor; individual constitution." Refers to three bodily humors, which
according to ayurveda regulate the body, govern its proper functioning and determine its
unique constitution. These are vata, the air humor; pitta, the fire humor; and kapha, the water
humor. Vata has its seat in the intestinal area, pitta in the stomach, and kapha in the lung area.
They govern the creation, preservation and dissolution of bodily tissue. Vata humor is
metabolic, nerve energy. Pitta is the catabolic, fire energy. Kapha is the anabolic, nutritive
energy. The three doshas (tridosha) also give rise to the various emotions and correspond to
the three gunas, "qualities:" sattva (quiescenceÑvata), rajas (activity Ñpitta) and tamas (inertia
Ñkapha). See: ayurveda.
Drukpa Kagyü The Kagyü Lineage was founded in India by the wild yogi Tilopa (988-1069)
and was brought to Tibet by Marpa (1012-1096), the great translator and principle disciple of
Naropa (1016-1100). Marpa translated many important works of both Sutra and Tantra. The
principle disciple of Marpa was Milarepa (1052-1135), who attained Enlightenment in one
lifetime and became a key inspiration for genertations of Dharma practitioners. Milarepa's
chief disciple was Gampopa (1079-1153) whose coming was prophesied clearly by the
Buddha. Gampopa composed the "Jewel Ornament of Liberation," "The Precious Garland of
the Excellent Path" and other works. Gampopa gathered an extraordinary number of disciples
and through them the Buddha's teachings flourished like the rising sun. From Gampopa there
came the four elder lineages which are: Barom Kagyü, Tshalpa Kagyü, Kamtshang or Karma
Kagyü, and Phagdru Kagyü. His principle disciple was Phagdru Dorje Gyalpo (1110-1170)
who gathered together 80,000 disciples and thus benefited many sentient beings. From
Phagdru Dorje Gyalpo came the eight younger Kagyüpa schools which are: Drikung Kagyü,
Taklung Kagyü, Trophu Kagyü, Yelpa Kagyü, Martsang Kagyü, Yasang Kagyü, and Drukpa
Kagyü. Drukpa Kagyü was the founder of the Drukpa Kagyü lineage, 1128-1188/9. He was a
disciple of Phagmo Drubpa, master of Tsangpa Gyare. The Kagyü teachings were transmitted
from Gampopa through Phagmo Drubpa to Lingje Repa. Jigten Sumgon (1143-1217) was the
successor of Phagdru Dorje Gyalpo and because of this the Drikung Kagyü school is
considered both an elder and a younger school.
dualism: Opposite of monism. Any doctrine which holds that there are two eternal and
distinct realities in the universe, e.g., god-world, good-evil, self-other. A confused
representation of reality, resulting from the ordinary mind which separates the subject from its
experience. Partial or contextual knowledge founded on the concept of a subject and an
object, which are innately assumed to be truly existent.
Dudjom Lineage Practices: Practices declared by 20th century Nyingma Terton Dudjom
Rinpoche to be uniquely suited to practitioners in this age. These are the Dudjom Tersar
Ngondro; Vajrakilaya, his own treasure revelation; and T'hröma Nagmo, the revelation of his
previous incarnation, Dudjom Lingpa. See Dudjom Tersar Ngondro, Vajrakilaya Sadhana,
Throma Nagmo
Dudjom Tersar Ngondro (T): Treasure (terma) revealed by Dudjom Lingpa, a previous
incarnation of Dudjom Rinpoche. A concise but powerful set of preliminary practices for
turning the mind to dharma, purifying obscurations, accumulating merit, and opening the door
to mind’s true nature through guru yoga. This is the preferred method to prepare Nyingma
students to receive Dzogchen teachings. See Dudjom Rinpoche; Ngondro, Dzogchen
Dukkha (S): Stress; suffering, impermanence. one of the Four Noble Truths). Misery, woe,
pain, ill, sorrow, trouble, discomfort, difficulty, unsatisfactoriness.
Dzogchen / Dzogpa Chenpo (T): Sanskrit: Mahashandi. Also, Atiyoga. Great Perfection or
Great Completion. The highest teaching of the Tibetan Nyingma sect; the innermost teaching
that transcends tantra, ritual and symbol. This is a means to liberate the meaning of primordial
buddhahood into its own state, and it is the nature of freedom from abandonments and
acceptances; expectations and fears. Through this accomplishment, one recognizes the purity
of mind that is always present and realizes the union of emptiness and wisdom. Dzogchen is
not merely another practice or technique; it is the mind's original and fundamental state. In
this approach, all the phenomena are regarded as being originally pure. Thus any distinction
between Samsara and Nirvana is an illusory contrivance constructed by the obscured mind. 2)
The view of non-duality practiced by followers of the Nyingma lineage of Tibetan Buddhism;
3) The practice of spontaneous insight meditation.
Dzogchen is sometimes translated as 'Great Fulfillment,' and is said to utilize Ch'an like
teachings of the 'sudden school' which were rejected in Tibet during the Samye debates of the
8th century in favor of a more graduated path of Indian Buddhism represented by Kamalasila
(a great Indian master) and Hwa Shang Mahayana (who stood for sudden enlightenment that
comes of immediately and directly cutting through all mental discrimination). According to
tradition, Trisong Deutsen made his decision with an eye as to what would work best for the
majority of people, over what was intrinsically valid as a path. In any case, the Nyingmapa,
never being much persuaded or involved in politics, incorporated this 'sudden school'
approach into its highest yana, that of ati-yoga or Dzogchen.
At the heart of the Nyingma tradition, Dzogchen is held to be the most ancient and direct
stream of wisdom within the teachings of Buddhism. Mipham Rinpoche (1846-1912), one of
Tibet's greatest scholars and masters, wrote: "Crowning the banner of the complete teaching
of the Buddha, is the beautiful ornament of the clear light teachings of Dzogpa Chenpo."
Accomplished masters of Dzogchen are reported to attain, upon their death, the 'rainbow
body' leaving behind nails and some hair as the only evidence of their corporeal life, while
their elemental body is completely transmuted into spiritual energy and light.
Dzogchen (Atiyoga) Categories of Transmission: The 6,400,000 verses of
Dzogchen/Atiyoga scriptures are divided into three categories by Manjushrimitra (Jampal
Shenyen). The first two were introduced into Tibet by Vairochana; the third by Vimalamitra.
Associated with the primordial Buddha Samantabhadra (S) or Kuntuzangpo (T.) who is
depicted as naked, midnight blue, unadorned, representing the dharmakaya, or truth body
which is beyond the dualism of space and time. Dzogchen teachings originally transmitted by
Padmasambhava and hidden for later discovery as terma, or "treasures," began to be
discovered from the 13th century onwards. Dzogchen teachings originally came down from
Samantabhadra to Vajrasattva (a sambhogakaya buddha) and then to the nirmanakaya Garab
Dorje (a prodigy born of a virgin shortly after the time of Christ) who dictated these
instructions to dakinis who wrote them all down in over six million verses. Texts which have
been orally transmitted from the time of Garab Dorje are known as kama, or "oral tradition."
The three major categories are:
1) Sem-de (T): Nature of the Mind series.
2) Long-dé (T): "Primordial Space" or "Vast Expanse" series. These deal with subtlesensation as the focus of meditative absorption, and employ a great variety of yogic postures
and corresponding physical pressure-points to stimulate flow of wisdom winds in the vajrabody. Details of such practices are kept highly secret and can only be received through
transmission from a qualified Lama.
3) Men-ngak-de (T): Innermost Oral Instructions or Direct Transmission series. For those
who can make use of a more direct approach. There are two major categories of Men-gag-de
training: Trekchod, or "Cutting Through" - emphasizes the clear-light aspect of primordial
knowledge, empty of any concept or image.. Thogal, or "Direct Approach" also know as
Leaping Over, a more advanced practice which requires prior mastery of trekchod techniques
and goes on to the practice of working with the vibrations of sound and light in sparking both
recognition and liberation while directly seeing through the samsaric cycle and intimately
knowing the "naked" mind of the Buddhas or True Nature.
E
eight Sufferings: Birth; aging; illness; separation from loved ones; being with the despised;
not getting what one wants; the flourishing of the Five Skandhas.
Eight Worldly Dharmas, the Winds of Eight Directions. Most people are regularly moved
by the worldly winds of the eight directions: Praise; Ridicule; Suffering; Happiness; Benefit;
Destruction; Gain; Loss.
Eightfold Path: Buddha's Noble Eightfold Path prescribed eight steps by which a person can
achieve liberation from suffering. This is the path by which one ceases to desire happiness
through experieince and thereby ceases to suffer. The eight stages are:
1. Right View
2. Right Intention (Resolve)
3. Right Speech
4. Right Action (Conduct)
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration
ego: The external personality or sense of "I" and "mine." Broadly, individual identity.
Ekajati (S): Tibetan: Tse-chik-ma or Ral-chik-ma. "Single-plaited Mother." Also known as
Ngag Sung-ma, Mother Protectress of Mantra. Ekajati is the supreme protectress of the
Dzogchen Atiyoga teaching, and a guardian of the tantric path, protecting it from the
unworthy. She removes obstacles to the life and accomplishment of those who do practice on
the Secret Mantra path. She is a guardian of mantras who keeps them from those who are
unworthy of using them and ensures those who have been empowered to use them, do so for
appropriate purposes. She is wrathful and can assume a number of different forms and colors
and the personal protector of the Dalai Lama. She is wrathful and can assume a number of
different forms and colors. She can hold various implements and weapons. She wears a
wreath of severed heads, usually has one eye in the middle of her forehead, one fang and one
breast. She is nearly naked and menacing as she stands amidst a mass of wisdom fire. Ekajti is
the highest of protectors. She guides those whom she protects upon the single path of unity of
the innate Buddha nature. This is symbolized by the single open eye of wisdom upon her
forehead, while her two eyes are sunken and dried, symbolizing the exhaustion of dualistic
perception; by the single plait of hair that flows straight upward, symbolizing the single
unified path of the Ati Great Perfection; by her single tooth of the realization of the single
nature of all that pierces the aorta of dualistic demonic forces; and by her single breast that
nutures the pure practioner upon the spiritual attainments of the single essence of ultimate
truth.
elemental: Of or like a force of nature in power or effect. An intelligent being of the
antarloka connected with the basic elements of nature: rocks, the soil, plants, wind, etc. In the
Tibetan tradition, these beings are classified with the gods and propitiated through fire
offerings and torma.
empowerment: Tibetan: Wang kur. Tibetan ritual wherein the guru transmits to a student the
energy of a particular deity or practice so that the student's efforts may quickly bear fruit.
Ritual initiation into a particular practice of meditation, conferred by a Lama who is part of a
lineage, and thus himself a recipient and practitioner of such transmissions. Authorization to
engage in the meditative practice is not complete without the formal instruction and textual
transmission. This opens a particular spiritual path wherein one takes a specific tantric deity
as support. The ritual plants the seed of realization in the disciple and provokes spiritual
maturity. Tantric initiation is the actual moment and basis for the unbreakable bond which
unites master and student from that time forward. In addition, both master and disciple should
possess certain prequisite qualifications. For the disciple, the principles and qualities are faith,
compassion and aspiration for liberation for the benefit of others. As for the master, he should
have united a great number qualities: faith, compassion, one who has engaged the three
disciplines of study, contemplation and meditation to the degree where they hold the lineage
of transmission for the teachings, accomplished in the necessary practices, having been
trained in the performance of the rituals, etc. In every initiation, there is a committment of
obedience (S. Samaya/T. Damtsig) and of faith on the part of the disciple towards the Lama as
well as towards the Dharma of the Great Vehicle. Initiations called "great" with the support of
a Mandala all prescribe the keeping of fourteen tantric root vows. Simply keeping these
committments with faith will steer one towards the obtaining of buddhahood within 16
successive births. If, in addition, one puts the path of meditation in practice, the results can be
obtained much more quickly. The more expanded rituals comprise four successive
consecrations giving the power on the particular paths of meditation while each produces a
respective purification and fruit, the entirety bringing the realization of ultimate buddahood.
emptiness: Tibetan: Tong pa nyi; Sanskrit: Sunyata. A word signifying that nothing exists in
itself or by itself. Obvious enough at some levels. Whatever appears, is interdependent with
everything else, ultimately inseparable from the infinite field of relations within which all
events and entities occur/transpire. Everything arises in an ocean of prior causes and
conditions. One of the key concepts in Buddhism. emptiness is not an entity or a space, but a
useful abstraction representing the truth of no-self, impermanence, the principles of unreality,
instability, transience and relativity which pervade the nature of all existence. The doctrine
states that phenomena and self have no absolute reality, but are compounded, composed of the
skandhas or psycho-physical elements, which when conditions ripen, will aggregate for a time
and then disintegrate. Everything is in flow and only relatively invariable. All is unstable in
this way, possessing no eternal self-essence or permanent self-nature, i.e. the reality of any
apparent self existence is dependent or causally inseparable from roots and supportive
conditions which are themselves compounded and impermanent. Emptiness is not nothing or
a lack of anything, but indicates the true mode of existence for all and everything. As such, it
permeates phenomena. Emptiness is the central theme of Prajnaparamita texts and
Madhyamaka philosophy, commonly associated with descriptions of Enlightenment. To the
western mind, this is often difficult to understand, leading to the idea that emptiness is a big
intellectual "nothing," and therefore quite unattractive and pointless. Two ideas may help
correct this view. First, "emptiness" can be understood as the Buddhist way of saying that
Ultimate Reality is incapable of being indicated through symbols such as words, much the
way that many Christian theologians view the Christian God as infinitely beyond human
attempts at description. Second, "emptiness" should not be thought of as another place.
Instead, what is being referred to as empty of inherent existence is identical to the world or
universe which humans and other sentient beings experience in this very life. In this way, it
has something in common with the Hindu notion that this world is simply maya (illusion), the
veil of appearances which prevents humans from seeing the true unity of the cosmos (which
in Hinduism means the identity of Atman and Brahman). Thus emptiness and the true nature
of all interdependent phenomena of this world are the same thing, or as the Heart Sutra says,
"Form is emptiness, emptiness is form."
enlightenment: Complete enlightenment is a state of realization in which the most subtle
traces of ignorance about the nature of reality are eliminated; sometimes called "the
embodiment of the "Three Kayas". There are degrees or stages of enlightenment. See Bhumi.
É-yül (Tib.): Land of primordial awareness.
EVAM (S): Sanskrit bija, or seed syllable. Adverb, lit., "thus," or "so." It is said that all true
tantric texts contain this syllable.
F
First Council: Also known as the Council of 500, Theravada Council, and The First
Compilation. After the death of the Buddha, when literally thousands of arhats were inspired
to enter nirvana, Mahakasyapa was moved to do something to preserve the Buddhadharma.
An assembly of 500 leading Bhikhus gathered for 3 months after the Buddha's death to
compile the Buddhist Tripitaka. It was held at Cave of the Seven Leaves near Rajagaha. In the
assembly, Ananda recited the Sutra-pitaka, Upali recited the Rules of Disciplines of the Order
(Vinaya-pitaka) and Kassapa recited the Abhidharma. Thus, the Tripitaka was adopted as a
unity of doctrines and opinions within the religious order, and also an orthodox teaching for
the Buddhists to follow.
Five Great Treasures of Jamgon Kongtrul Predicted by the Buddha, Jamgon Kongtrul Lodro
Thaye was a brilliant master of the Rimé (non-sectarian) movement of Buddhism in Tibet.
Born December 14, 1813, to Sonamphel and Tashitso in front of Mount Pema Lhatse, one of
the eight sacred places in Kham (eastern Tibet), in a place called Kongpo. That is how he got
his name: Kong as in Kongpo and trul from trulku, for he was recognized as the Tulku of
Kongpo. Lodro Thaye became learned in the ten ordinary and extraordinary branches of
knowledge, and it became his responsibility to explain and compose texts, which incorporated
a great number of teachings from both the old and new traditions, including the lineages of
oral teachings, hidden treasures (terma), and teachings of pure vision. These were all brought
together in Lodro Thaye's compilation of the most important teachings of the Buddha
common to all the lineages of Tibetan Buddhism; these teachings are called "Five Great
Treasures (mDzod-lnga) of Jamgon Kongtrul the Great." They include: Rinchen Terzo in 60
volumes plus Gyachen Kardzo of 5 volumes, Ngadzo Dam Ngadzo Sheja Dzo of 3 volumes.
In these Five Great Treasures Kongtrul has provided very clear and complete commentaries.
He also went through the painstaking task of making sure that all these teachings maintained
an unbroken line of empowerment, instructions and other forms required in a continuous
lineage of transmissions. During his lifetime he maintained an immensely important role in
the preservation of the Kagyu Lineage and became teacher to His Holiness the Sixteenth
Gyalwa Karmapa.
Five Ornamental Causes: Space, air, fire, water and earth. These are associated with the
qualities of energy in the state of pure awareness.
Five Paths: Tibetan: Lam-nga. The five paths on the way to full enlightenment are:
1. Accumulation: The practitioner here focuses on purification of obscurations and the
accumulation of merit.
2. Application: The teachings of the Dharma are applied here where the focus is cutting desire
at its root through a growing insight into emptiness.
3. Seeing: Here one has understood emptiness directly through deep insight and gone beyond
the cycle of existence. This is the first bhumi, The Joyous
4. Meditation: The phase between the second and ninth bhumi.
5. No More Learning: Full enlightenment. Cloud of Dharma, the tenth bhumi.
Five Precepts: Praktimosha, or Five Commandments for layman, essential for rebirth as a
human. Based on the concept of ahimsa (harmlessness), they are: no killing; no stealing; no
sexual misconduct, no lying; no use of intoxicants.
Five Skandhas (or Five Aggregates): Tibetan: Phung-po-nga. The five aggregates that
comprise the constitution of sentient beings. They are: Form; Feeling; Perception;
Conception; Consciousness.
Five Works of Maitreya According to Tibetan, Chinese and Japanese Buddhists, Maitreya
authored five great treatises, using Asanga as a scribe. These Tathagatagarba Scriptures serve
as the basis for the idealistic school of Mahayana philosophy, the Yogacara or Vijnana-vada
school. According to tradition, Buddha Maitreya is also the author of some commentarial
work, known as the Five Books of Maitreya. These include Abhisamaylankara, a brilliant
summary of the Perfection of Wisdom Sutra in 25,000 lines. Modern scholars attribute these
five works to Asanga or another master, Maitreya-natha, however, there ís no reason why the
writer should not have been directly inspired by Buddha Maitreya to compose these. Tradition
has it that through deep meditation Asanga had a pure vision of Tushita devaloka during
which he received from Maitreya the teachings contained in the Five Books. Asanga had been
experiencing difficulty in gaining an unmistaken understanding of the Prajnaparamita sutras
and felt that only from Maitreya himself could he receive the instructions he needed. So he
entered into intensive retreat, occupying a cave on the outskirts of Rajgrha in hopes of gaining
a direct vision of Buddha Maitreya. After three years with no success he quit this retreat. On
his way back home he saw an old man trying to remove a huge stone which threw a shadow
on his house by gently brushing it with a feather. Asanga took this as a sign that with
enthusiastic perseverance, anything could be accomplished, so he reentered the retreat. More
time passed, without results. After 12 years, Asanga was prepared to give up his practice for
good. This time on his way home, he saw a starving dog on the ground, its wounds being
eaten by maggots. Moved by compassion for both dog and maggots, he cut off a piece of his
own flesh and bent down to transfer the worms to the meat with his tongue so he would not
hurt them. He closed his eyes, but although he leaned over very far, almost to the ground, he
felt nothing. When he opened his eyes to see what was wrong, the dog had disappeared and in
its place stood Maitreya in all his glory. Asanga was shocked and even a little pissed when he
asked: "Where were you all those years I was meditating in the cave?" Maitreya replied that
he had been there next to him all that time and only delusions had prevented Asanga from
seeing him. Maitreya took Asanga and transported him to Tushita. They spent the morning
there, during which Asanga received detailed instructions from Maitreya on the Perfection of
Wisdom sutras in the form of five texts. These are: Ornament of Realizations, Ornament of
Universal Vehicle Scriptures, Analysis of the Jewel Matrix, or Peerless Continuum
(Uttaratantra), Discrimination between Center and Extremes, & Discrimination between
Phenomenon and Noumenon
Flower Adornment Sutra: A Mahayana sutra that describes the entire Buddha Realm. See
Avatamsaka Sutra.
forbearance: Self-control; responding with patience and compassion, especially under
provocation. Endurance; tolerance. See yama-niyama.
Four All-Embracing Virtues: 1. Dana: giving to others what they want in order to lead them
to become receptive and to be draw toward the truth. 2. Priyavacana: affectionate and
beautiful speech employed for the same reasons. 3. Arthakrtya: conduct profitable to others
which is used in the same way. 4. Smanarthata: cooperation with and adaptation to the
patterning of others for the sake of leading them to the truth.
Four Awarenesses, Four Thoughts Which Turn the Mind Towards the Dharma:
1. Meaningful appreciation of the importance of this human birth: The freedoms and
advantages of a well-endowed human existence 2. Impermanence 3. Inviolable nature of
karma; and 4. Samsara and the truth of Suffering.
Four Buddha Activities: Tibetan: "Trin Le Zhi" The four enlightened activities that embody
the active compassion of buddhas. Also known as the Dakini Actions, they are: Pacifying;
Enriching; Magnetizing; Subjugating
Four Great Vows: The four vows held by all Bodhisattvas. These vows are called great
because of the wondrous and inconceivable compassion involved in fulfilling them. They are
as follows:
1. We vow to enlighten all sentient beings.
2. We vow to eradicate all vexations.
3. We vow to master all approaches to Dharma.
4. We vow to achieve supreme awakening.
Four Immeasurables: Means to achieving our own happiness and that of others. Called
"immeasurable" because cultivating these qualities brings an infinite amount of merit, and
because each is to practiced without bias or limit. They are: 1. Loving-kindness; 2.
Compassion; 3. Joy 4. Equanimity.
Four Laws of the Dharma: The condensed essence of the Buddha's teaching - All
compounded things are impermanent; all that is corrupt is suffering; all conditioned things are
without self; nirvana is peace
Four Noble Truths: Four fundamental principles of conscious existence emerging from the
Buddha's penetrating assessment of the human condition which serve to define the entire
scope of Buddhist practice. These Truths are not fixed dogmatic principles but deep insights
into the nature of existence which are to be repeatedly studied, contemplated and discussed,
but above all, their meaning must be explored individually in the heart and mind-stream of the
sincere spiritual seeker:
1. The Noble Truth of dukkha (T. dug-ngal, stress, suffering, unsatisfactoriness): life
is fundamentally fraught with unsatisfactoriness, corruption and disappointment of
every description;
2. The Noble Truth of the cause (S. hetu) of dukkha: the cause of this dissatisfaction
is tanha (craving) in all its forms;
3. The Noble Truth of the cessation (S. nirodha) of dukkha: an end to all that
unsatisfactoriness can be found through the relinquishment and abandonment of
craving;
4. The Noble Truth of the path (S. marga) leading to the cessation of dukkha: there is
a method of achieving the end of all unsatisfactoriness, namely the Noble Eightfold
Path.
The Four Truths are arranged in the style of ayurvedic analysis so that the effect of the disease
is stated and then a consideration cause, followed by a description of the state of health and
the means of its realization. The first two truths describe samsara and its cause; the second
two refer to liberation and its cause. Each of these Noble Truths implies a specific task which
the practitioner is to carry out: the first Noble Truth is to be comprehended; the second is to
be renounced; the third is to be directly realized which is only possible on the basis of the
cultivating the truth of the path. The fullness of the third Noble Truth is the realization of
peace, the transcendent freedom of nirvana that is the final goal of all the Buddha's teachings.
The last of the Noble Truths -- the Noble Eightfold Path -- contains a detailed prescription for
the relief of our unhappiness and for eventual release, once and for all, from the painful and
wearisome cycle of birth and death (samsara) to which -- through our own ignorance (S.
avidya/T. Ma-rigpa) of the Four Noble Truths -- we have been bound for countless aeons. The
Noble Eightfold Path offers a comprehensive practical guide to the development of those
wholesome qualities and skills in the human heart that must be cultivated in order to bring the
practitioner to the final goal, the supreme freedom and happiness of Nirvana. See Eightfold
Path.
G
Gampopa (1079-1153): Heart son (main disciple) of Milarepa and root guru of the first
Karmapa, Dusum Khyenpa. He was prophesized by the Buddha to spread the Dharma widely
in Tibet and is the source of the monastic Kagyu transmissions. Gampopa was trained as a
physician who devoted himself to the Dharma after the death of his wife and children. It is his
synthesis of the traditions of Dharma teachings (the Kadampa lineage of Atisha) melded with
the experiential meditative teaching (Mahamudra) of Milarepa that formed the Kagyu
tradition, as we know it today. At Taklha Gampo he founded the first Kagyu Monastery in
Tibet. Gampopa is the source of the four great and eight lesser lineages (schools) of the
Kagyu lineage. He is also known as Takpo Lharja, the physician from Takpo. He wrote the
"Jewel Ornament of Liberation" and is usually depicted wearing robes and a red hat, which
has become synonymous with the Kagyu School.
Garab Dorje (T): Sanskrit: Pramodavajra, Prahevajra, Surati Vajra. Indian yogin and tantric
adept who lived somewhere between 184 BCE and 57 CE. His life story is full of miraculous
events and powers, yet Tibetans regard him as an historical figure, who like Padmasambhava,
was born in Oddiyana from the virgin womb of a royal nun. He is generally regarded as the
first human teacher of Dzogchen. As a nirmanakaya-emanation of the Buddha Vajrasattva,
Garab Dorje received all the 6.4 million tantras and oral instructions of Dzogchen directly
from the heavenly realm and thus became the first human vidyadhara (Skt., Knowledge
Holder/T. rig-dzin) in the Dzogchen lineage. Having reached the state of complete
enlightenment, he then transmitted these teachings to a retinue of exceptional beings, among
who was Master Manjushrimitra, one of the greatest debaters of his day, who is regarded as
the chief student of Garab Dorje who in turn passed them on to Sri Singha. Centuries later,
Padmasambhava and Vairocana received the transmission of the Dzogchen tantras through
Garab Dorje's wisdom form; i.e. through a pure vision on Lake Dhanakosa in Oddiyana.
Garab Dorje composed the "Natural Freedom of Ordinary Characteristics" and the "three
words that strike the essence" his last testament in the form of three essential points given to
Manjushrimitra; summing up the teachings of Dzogchen: a direct introduction to one's own
nature, deciding that there is nothing other than this and the capacity to abide in this unique
state with confidence in liberation.
garuda (S): (T. shang-shang) An ancient Indian mythological bird, large and powerful, that
hatches full-grown from the egg and thus symbolizes the awakened state of mind. Natural
enemy of nagas.
gau (T): An amulet box, sacred reliquary, some of which are small enough to be worn around
the neck.
Gelong (T): An ordained monk.
Gelugpa (T): The yellow hat sect, last to form of the four major Tibetan Buddhist Schools. A
reformed order stressing scholarship and the monastic code, founded by the intellectual
visionary Je Tsongkhapa in the 14th century. Je Tsongkhapa also tutored Gendun Drub who
later became the first Dalai Lama. The current Dalai Lama, Tenzin Gyatso, is also the current
head of the Gelugpa order.
Gesar of Ling (T) Mythical Tibetan messianic hero whose cult was encouraged in Mongolia
by the Manchu. Gesar seems to manifest in various traditions, for some as an emissary of the
Rigden Kings of Shambhala, In the Buddhist tradition Gesar is an emanation of Padma
Sambhava, while in the case of the Tibetan Bön tradition, Gesar is sent by Shen Lha Okar. He
is believed to have incarnated from Guru Rinpoche to protect and propagate the dharma
during the dark times after the persecution of the dharma by King Langdarma, and before the
reviving of the dharma once again in Tibet which formed the scholastic and meditative
traditions of the Sarma or new schools, as opposed to the original influx of teachings during
the time the Great Three (T. Khen Lob Chö Sum), of Khenpo Shantirakshita, Guru Rinpoche
(Lobpon Padmasambava), and King Trisong Deutsun, which became known as the Nyingma
tradition. Amidst a mass of wisdom light, Gesar is depicted wearing the armor of a warrior of
that period, riding a horse, holding a spear aloft in his right hand and a lasso in his left. He is
most often propitiated as a protector of the dharma, but is also meditated upon as Guru. The
epic tales of his heroic deeds are very popular and he is a national hero whose battles against
enemies of Tibet and Mongolia have become synonymous with the defending and spreading
of the Dharma itself. In this way, he is similar to the western legends of King Arthur. He is
said to have ruled the kingdom of Ling, also known as Phrom. " The country of Phrom, where
King Gesar ruled over the Turks (eastern Turkestan)." etymological connections: Gesar,
Kesar, Caesar, Kaiser, Tsar, Shah, etc. ... ancient Persian word for sovereignity is "Sahr." See
Shambhala.
Geshe (T): Sanskrit: Kalyanamitra. "Virtuous friend." Academic title given to accomplished
Gelugpa scholars; similar to a Western doctoral (Ph.D.) degree.
Ghandharvas (S): "Odor Eaters." Celestial musicians who are nourished by odors. The name
which designates a category of gods in the sphere of desire.
ghee: Hindi for clarified butter; ghrita in Sanskrit. Butter that has been boiled and strained. An
important sacred substance used in temple lamps and offered in fire ceremony, yajna. It is also
used as a food with many ayurvedic virtues.
Golok (T): Northern Kham, a very wild area of eastern Tibetan which is notorious for
brigandry. There are many nomads in this area, and yogic encampments as well as tent
monasteries.
Gomchenma (T): Greatly accomplished female meditator.
gomden (T): A meditation cushion.
gompa (T): Literally "to meditate." 1. Phase of practice which follows upon receipt of
teachings and instruction and effort made to comprehend them. Gompa is the actual pursuit of
meditational practice. 2. Buddhist monastery, temple, or dharma hall.
Gonpo (T): A protector.
Green Tara: The gentle and heartfelt Bodhisattva Tara, born from the tears of
Avalokitesvara, the Bodhisattva of compassion. She offers us a hand to lift us up to a
mountain of enlightenment qualities. Tara belongs to the Karma family of unobstructed
compassionate activity, symbolized by her green color. She is the Wisdom Consort of the
Dhyani Buddha Amogasiddhi. In a previous eon, in the presence of the Buddha Nga Dra, the
Beat of the Drum, she took the vow to only incarnate in a female form to ceaselessly protect
beings from the fears of samsaric life and to guide them upon the path of enlightenment. She
is known as the Swift One, due to her immediate response to those who request her aid. She is
none other than the mother of the Buddhas of the past, present and future; the Great Mother,
Prajnaparamita, the matrix of ultimate truth itself, Shunyata. Appearing to be about sixteen
years old, she sits on a lotus flower with her left leg drawn in as her right leg steps down
gracefully out in front of her. Her left hand is held in front of her heart with palm outward,
thumb and ring finger touching so the other three fingers point upwards in the mudra of
granting refuge. Her right hand rests on her right knee with the palm facing upward in the
mudra of generosity.
Guhyagarbha: One of the old tantras coming from the period of early translations. It has
been looked upon (by some early Tibetan monks and scholars) as being inauthentic. When
Sakya Pandita discovered a Sanskrit manuscript of this work at Samye Monastery and
compared it with the existing Tibetan translations, it was determined that indeed, this was
authentic. This Sanskrit version of The Guhyagarbha Tantra is the original and contains the
principle Mahayoga scripture, involving sexual practice with a consort and the 'liberation' of
evil-doers through magical rites without incurring any negative karma.
'The thoughts of believing in a self-entity persistently tie knots in the sky. Beyond bondage
and beyond liberation -- These are the primordial attributes of the spontaneously perfect
buddha.' - from the Guhyagarbha Tantra
guru (S): "heavy or weighty one," indicating a being of full of good qualities, great
knowledge and skill. In Tibetan, the word for "guru" is "lama."
Guru Mantra: In Tibetan Nyingma practice, "guru mantra" refers to the Vajra Guru Mantra
of Padmasambhava, Guru Rinpoche, the Twelve Syllable Mantra: Om Ah Hum Vajra Guru
Padma Siddhi Hum.
guru-shishya system: Hindu master-disciple system. An important education system of
Hinduism whereby the teacher conveys his knowledge and tradition to a student. The
principle of this system is that knowledge, especially subtle or advanced knowledge, is best
conveyed through a strong human relationship based on ideals of the student's respect,
commitment, devotion and obedience, and on personal instruction by which the student
eventually masters the knowledge the guru embodies.
Guru Yoga (S): Tibetan: Lamai Naljor. One of the Four Preliminary Practices in Tibetan
Buddhism. A meditation in which the meditator receives the blessing of the Lama and the
lineage. Unification with the state of the teacher, the natural condition of the dharmakaya
where its quality naturally manifests for the sake of those who require training. The Buddha
taught on many occasions, that in the future time period called "degenerate," he would take
the form of the Lama (Skt. Guru). One should therefore perceive the Lama with this view.
This is the way Guru Yoga is to be understood most effectively: to realize the Great
Perfection (T. Dzogchen), one must arrive at the union of one’s own mind with that of one’s
root Lama, that one who is the essence concentrating all the Great Lamas of the lineage and
the Yidam deity in a form which has compassionately manifested in this place for your
liberation. Where the tantric process is alive, cultivating devotion to the Lama is a natural
response to the blessings of initiation: gratitude for the opportunity manifesting through one’s
thoughts, words and actions; the most important point is to develop the firm conviction that
the Lama is the Buddha Dorje Chang himself. To see only these qualties in ones Lama is the
best way to obtain them oneself. On the contrary, if one focuses on insufficiencies or faults,
no realization can be obtained.
Gyalwa (T): Victorious One. The honorific name of the Karmapa, one of the most respected
of the Tibetan tulkus, or reincarnated lamas.
Gyalwa Gyamtso (T): A red, four-armed form of Chenrezi. See Avalokitesvara
Gyüd (T):continuity/S. Tantra, associated with the art of weaving; the shuttle thread.
Tantrayana, Vajrayana or Secret Mantra. The vehicle which derives from Long-ku
(Samboghakaya) Visionary transmission. The path of transformation - in distinction to the
Sutric path of renunciation.
H
Hatha Yoga (S): Forceful Practice. Hatha yoga is a system of physical and mental exercise
developed in ancient times as a means of preparing the body and mind for meditation. See:
kundalini, nadi, yoga.
Hayagriva (S): Tibetan: rta mgrin One of the Great Protectors, and one of the most popular
yidams among the Gelug sect. A manifestation of Avalokiteshvara, his imagery combines the
Hindu god Visnu and the savior horse Balaha Hayagriva. Practicing on Hayagriva is one of
the five Classes of Means for Attainment of Pristine Cognition. One of four gate keepers,
Hayagriva is a Tantric deity always depicted with a horse's head within his flaming hair.
There are Three Neighs of Hayagriva (rta mgrin gyi rta skad thengs gsum): [the continuum of
ground, path and result ] or alternatively 1) the neigh which arouses the world to the unborn
identity of samsara and nirvana 2) the neigh which offers animate and inanimate worlds as a
feast offering to repay karmic debts {gsod} and 3) the neigh which then enlists the support of
beings and binds them under an oath of allegiance. Black Hayagriva is an extremely wrathful
aspect of Buddha Amitabha and Red Hayagriva is Avalokiteshvara in wrathful form.
Heart Sutra: Sanskrit: Prajnaparamita Sutra. The Teaching on the Heart of the Perfection of
Wisdom. This short sutra is the extremely concise statement of the doctrine of Emptiness,
regarded as the heart or essence of the vast Prajnaparamita (Perfection of Wisdom) Literature.
Associated with the Second Turning of the Wheel, this sutra is primarily delivered by the
Bodhisattva-Mahasattva Avalokitesvara and occurs in the presence of the Buddha on Vulture
Peak. In many Buddhist traditions, the sutra is chanted regularly.
Heruka: Buddha Heruka is a manifestation of Buddhas enlightened compassion, and thus
represents our ultimate nature. A heruka is a male deity of meditation in higher tantra yoga.
By relying upon heruka, beings can swiftly attain a pure selfless joy and bring true happiness
and peace to others. To practice the sublime visualizations of the Heruka body mandala will
gradually transform our ordinary world and experiences into the transcendental reality of a
fully enlightened Buddha. The completion stage practices of Heruka lead to the supreme bliss
of full enlightenment in this lifetime.
Hevajra (S): A yidam of lightning (vajra) considered to represent the eternal. In Tantric
Buddhism, the fearful aspect of Vajrasattva. Favored by the Tibetan Sakya school.
Hell: ....BUDDHIST HELLS COMING SOON
Hinduism: India's indigenous religious and cultural system, followed today by nearly a
billion adherents, mostly in India, but with large populations in many other countries. Also
called Sanatana Dharma, "eternal religion" and Vaidika Dharma, "religion of the Vedas."
Hinduism is the world's oldest religion and encompasses philosophies ranging from pluralistic
theism to absolute monism. It is a family of myriad faiths with four main denominations:
Saivism, Vaishnavism, Shaktism and Smartism. These four hold such divergent beliefs that
each is a complete and independent religion. Yet they share a vast heritage of culture and
belief in karma, dharma, reincarnation, all-pervasive Divinity, temple worship, sacraments,
manifold Deities, the guru-shishya tradition and a reliance on the Vedas as scriptural
authority.
Hinayana (S): The little vehicle. One of the three "vehicles" of Buddhism; the vehicle, or
way of the Arhat. In Tibetan tradition, the name identifies an incomplete quest for a purely
personal liberation from samsara. Vajrayana practitioners study the entire Hinayana teachings,
while simulataneously learning Mahayana and tantric practices.
HUM (S): Tibetan: Hung (pronounced as in hoong). Mantric syllable (S. bija, or seed
syllable) known as the seal of the "vajra mind" of all buddhas, symbolizing the integration of
the universal, absolute and divine within the particular individual, the timeless in the manifest
moment. This one syllable mantra is regarded as the quintessence of all Buddhas. It
symbolizes integration of the individual with the universal, absolute.
Hundred Syllable Mantra: Sanskrit mantra of Vajrasattva to remove klesas and karmic
hindrances. Recitation of this mantra 100,000 times is one of the four preliminary practices, or
Ngondro in all Vajrayana lineages.
Hwa-shang: Buddhist influences in Tibet came from India but also from other places, like
China. By the time of King Trisong Deutsen, it is said that the discussion between 'gradual'
and 'sudden' approaches to awakening came to a head in a famous debate held at Samye
Monastery. The Indian viewpoint was expressed by Kamalasila who held a gradualist
approach to Enlightenment; whereas the Chinese tradition was presented by a monk called
Hwa Shang Mahayana who put forth a view from the Ch'an teachings pointing to a more
sudden form of enlightenment. Whether on the basis of the merits of their arguments or
because of underlying social and political considerations, Kamalasila was declared the victor
and Hwa-shang was banished. This did not end these kinds of teachings; in fact similar ideas
occur among the Nyingmapa in their Dzogchen teachings. The Ancient Ones may never have
dismissed the views of the Chinese sage. These teachings flourished among the Ch'an schools
during China's T'ang dynasty.
I
ignorance: Sanskrit: avidya. T. Ma-rigpa
initiation: The formalized permission and introduction to the practice of deity yoga. There are
three main types: Empowerment (Tib., Wang-kur); Blessing (Tib., Jin-lob); Permission (Tib.
Je-nang). When pertaining to empowerment, initiation means one must enter directly into the
knowledge, the immediate experience. This can be either a direct, oral or symbolic
tranmission or a combination. Initiation can also refer to an intellectual introduction to a
meaningful field of study.
insight meditation Sanskrit: Vipashyana. T: lha-tong. Meditation that develops insight into
the nature of mind. The other main type of meditation is shamatha (T. zhi-ne) meditation.
J
Jai (S): Victory; T. gyal: as in Lha Gyal Lo! -victory to the gods! a phrase typically shouted
by KPSR at the end of fire pujas.
Ja lu (T): Rainbow body. Dzogchen practitioners who have mastered the Trekchod phase of
Dzogchen in which pure and total presence is stabilized are able to practice Tho-gal. Tho-gal
is the final practice of Dzogchen, which enables the yogi to dissolve his or her physical body
into the essence of the elements at the time of death. The yogi then disappears into a body of
light, leaving only hair toe & finger nails, and nasal septum behind.
Jambhala (S): Tibetan: Dzambhala. Buddhist deity and member of the Jewel family who
bestows wealth and personifies abundance. His fat belly shows his prosperity and he holds a
mongoose on his left thigh that vomits jewels as he squeezes it. In his right hand he holds a
flaming wish-fulfilling jewel which is symbolic for the riches one attains with the wealth of
spirituality. He is primarily black in color and has the stunted, thick form of a dwarf with a
potbelly. He is seated sideways on a dragon with his right foot down and his knee up. In his
white form, he is holding a trident and a scepter. He is related to a number of Indian deities
signifying prosperity, the best known being Kubera. In Tibetan art, Jambhala is often the
peaceful, wealth-bestowing aspect of Vaishravana, protector of the north.
japa (S): Recitation. Practice of concentratedly repeating a mantra, often while counting the
repetitions on a mala or strand of beads. It is recommended as a cure for pride and arrogance,
anger and jealousy, fear and confusion. It fills the mind with divine syllables, awakening the
divine essence of spiritual energies. The same practice in Buddhism would is called
"Mantrayoga."
Jataka (Jataka Tales): Sutras narrating the birth stories of Shakyamuni in past lives, and
effects related to the past and the present lives.
Je Tsongkhapa is the founder of the Gelug-pa school and is the central figure in their Refuge
Tree. He is dressed as a monk and wears the yellow pandita hat this lineage has become
associated with. After studying with a reported 45 masters, he founded the Gelukpa school in
1409 which emphasized monastic discipline. One of his students, Gedundrup, was
retrospectively recognized as the first Dalai Lama, an emanation of Avalokitesvara. He is an
emanation of Manjusri and is often depicted with Shakyamuni Buddha in his heart. The
Gelukpa order has the largest and most politically influential school of Tibetan Buddhism.
Jetsunma (T): Reverend Mother. Tibetan honorific title.
Jewel Family: The family headed by Ratnasambhava.
jhana (P): Sanskrit: dhyana. Mental absorption. A state of strong concentration focused on a
single physical sensation (resulting in rupa jhana) or mental notion (resulting in arupa jhana).
Development of jhana arises from the temporary suspension of the five hindrances (see
nivarana) through the development of five mental factors: vitakka (directed thought), vicara
(evaluation), piti (rapture), sukha (pleasure), and ekaggatarammana (singleness of
preoccupation). See dhyana.
Jigme Lingpa (1729—1798): Jigme Lingpa is one of the greatest and, even today, one of the
most important teachers of the Dzogchen lineage. He received three visionary transmissions
from Longchen Rabjam and realized his teachings, which were to become famous throughout
Tibet under the name of Longchen Nyingthig. He kept them secret for about seven years, until
the time had come to teach them since it is very important that a terton practises the teachings
himself, before passing them on to others. Jigme Lingpa had many excellent students. The
first Dodrupchen Rinpoche, Jigme Trinle, became his main lineage-holder. Among Jigme
Lingpa's reincarnations are many famous lamas such as Do Khyentse Yeshe Dorje (his mindemanation), Patrul Rinpoche (his speech-emanation) and Jamyang Khyentse Wangpo (his
body-emanation, Phowa Lineage).
K
Kadampa (T): lit. 'the school of oral instruction', ‘Bound by command" school of Tibetan
Buddhism. Tradition transmitted by Atisha's students, c. 1050. Among its most important
teachings were the lo-jong, a course in mind training which continues strong to this day.
While this school no longer exists, its wisdom and transmissions were absorbed by other
schools especially the Gelugpas. Among two of the best known texts associated with the
Kadampa masters are "Eight Verses on Training the Mind" and "Seven Points of Mind
Training" (Geshe Langri Thangpa). The Kadampa lineages: Lamrim; Menga; Shung; and
Gelug, the "Virtuous Doctrine, from about 1409.
Kagyu (T): Kagyü-pa. Oral Transmission Lineage. One of the four major schools of Tibetan
Buddhism, headed by His Holiness Karmapa. One of the three Sarma, or New Translation
Schools, that is closest in practice to the Nyingma School The pinnacle teachings of this order
is the Mahamudra (S. 'great seal' T. Chagya Chenpo) transmission in the same way that the
Dzogchen teachings are at the peak of the Nyingmapa transmissions. The teachings came to
Tibet around 1050 and were in the following century organized into the Kagyu Sect. It
descended from Vajradhara Buddha through the Indian Masters Tilopa and Naropa, who
passed it on to Marpa, Milarepa, and Gampopa. After Gampopa, the Kagyuü lineage was also
called Takpo Kagyu and divided into the so-called four great and eight lesser lineages. The
four great lineages date back to Gampopa's main students :
Kalu Rinpoche was an eminent spiritual leader of the Kagyu sect in the late 20th Century. He
was an incarnation of the famous Tibetan scholar, Jamgon Kongtrul.
The Kagyu lineages:
A. Shangpa - c. 1050
B. Dagpo (the "Four Golden Lineages") - 1125
1. Barom; or Baram
2. Karma Kamtsang, or Karmapa - 1147 - founded by the first Karmapa
Surmang
3. Pagtru, founded by Phagmo Drupa, c. 1158
Drikung; Drugpa; Martsang; Shungseb; Taglung; Tropu; Yamsang; Yelpa
4. Tsalpa - 1175 founded by Ongom Tsultrim Nyingpo and his student Zhang Darma
Drak
Orgyanpa, or Ugyen Nyendrup - 14th/15th century
Rimay, i.e. non-sectarian - 19th century
Kailash Mt. Kailas (lit. 'silver mountain') is a the sacred mountain venerated by half a billion
people in India, Tibet, Nepal and Bhutan. It is variously considered as the abode of a deity,
the source of great rivers, a cosmic axis and a planetary temple. To the Hindus it has long
been held to be a dwelling place of Lord Shiva. Standing 22,028 feet near the source of four
major rivers (including the Indus, Brahmaputra.) To Tibetan Buddhists, it stands at the center
of a huge mandala and is regarded as the most sacred mountain on Earth. It is the scene for
Milarepa's climbing contest with Naro the Bön priest. Tibetans regard it as a place of deities
or saints, and modern pilgrims circumambulate the mountain clockwise, taking three days to
walk completely around it, making offerings at the many shrines along the way.
Kalachakra (S): Wheel of Time. Both the name of a deity (Tibetan: Du-kyi Khorlo or
Dukhor) and the name of one of the four Highest Tantra Yoga practices. Among the most
complex practices of the Buddhist Tantra, it contains a complex cosmology, including an
apocalyptic theory of social reality involving a great war at the end of history, and triumph in
the mythical Kingdom of Shambhala. The deity Kalachakra is a yidam of the Highest Tantra.
In the hidden Land of Shambhala, it is said the inhabitants practice Tantric Buddhism based
on the Kalachakra system. He fuses time and timelessness into a non-dualistic view of
absolute reality. This Tantric practice is most important to the Gelukpa sect with whom it is
most closely associated. He embraces his consort Visvamata who is yellow in color with four
faces and eight arms.
Kali Yuga (S): Dark Age. The Kali Yuga is the last age in the repetitive cycle of four phases
of time the universe passes through. It is comparable to the darkest part of the night, as the
forces of ignorance are in full power and many of the subtle faculties of the mind are
obscured.
Kalinga The name of the people that King Asoka conquered just before he became a
Buddhist. In 260 BC King Asoka's armies attacked Kalinga (modern Orissa) in an attempt to
expand the already huge Mauryan empire. It was the brutality and extreme violence of this
campaign that turned the King's mind toward the Dharma.
kalpa (S): An aeon, world cycle, vast stretch of time.
Kanjur (T): The major section of the Tibetan Buddhist canon containing the words of the
Buddha Shakyamuni. The 108 volumes were translated from Sanskrit. The Kanjur contains
nine sections of 1,115 teachings by Buddha. These sections are:
Vinaya - Cause and effect (karma), guidelines for action.
Prajnaparamita - Perfection of Wisdom
Avatamsaka - Resplendent Fields of Buddha Realms
Ratnakuta - Wondrous Jeweled Spheres of the Buddha
Sutra - The Collection of Brief Essential Teachings
Tantra - Mantrayana Teachings
Pratantras - Ancient Nyingma Tantras
Kalacakra - Wheel of Time
Dharani - Sacred Healing Syllables
karma: (S): Tibetan: ley. Action, or deed. One of the most important principles in Hindu and
Buddhist thought, 1. any act or deed; 2) the law of cause and effect; 3) consequence or "fruit
of action" (karmaphala) or "after effect" (uttaraphala), which sooner or later returns upon the
doer. Selfish, hateful acts will bring suffering. Benevolent actions will bring loving reactions.
Karma is a neutral, self-sustaining law of the inner cosmos, much as gravity is an impersonal
law of the outer cosmos. Karma is threefold: accumulated actions (sum of all karmas of this
life and past lives); actions begun; in motion or ‘thrown karma’ (karma bearing fruit and
shaping the events and conditions of the current life, including the nature of one's bodies,
personal tendencies and associations); and karma being made added in this life by thoughts,
words and actions, or in the inner worlds between lives. Some of this bears fruit in the current
life, others are stored for future births.
Karmamudra This has been concisely defined as "the practice performed with a maiden
possessing the physical attributes of a woman, such as beautiful hair and so forth, with whom
one has a strong karmic link" - written by Gendun Drub, the First Dalai Lama (one of
Tsongkhapa's direct disciples). Je Tsongkhapa says that both oneself and the yogic "partner"
must have received initiation, keep all the vows and pledges, and have mastery of all the 64
arts described in the Indian Kamasutra. As well, Tsongkhapa says: "All the authoritative
tantric scriptures and treatises point out that the practice of Karmamudra is only to be
performed by those who are qualified. To engage in it on any other basis only opens the door
to the lower realms. The practice itself should be learned from a qualified master holding the
authentic oral tradition." The physical application of sexual practice was largely internalized
in adapting to the primarily monastic traditions of Tibet.
Karmapa (S): Literally, "Buddha-Activity Man." The spiritual head of the Karma Kagyu
branch of the Kagyu sect of Tibetan Buddhism. Also known as the Black Hat lama. The first
Karmapa was born in 1110, making this the longest lived line of Tibetan Tulkus. The
Karmapas' traditional residence is at Tsurphu Monastery near Lhasa. Presently, he is in his
17th incarnation. The 16th Karmapa died in a Chicago hospital in 1981. A successor was
enthroned at Tsurphu in 1993, although some Karma Kagyupa members still support a rival
candidate. The Karmapas embody all buddha activity. This is expressed in the name itself,
since karma means "activity." The first Karmapa, Tsum Khyepa (1110-1193) was Gampopa's
main disciple. Before his death, he left behind a letter explaining the precise circumstances of
his next rebirth. In accordance with his description, the second Karmapa, Karma Pakshi
(1206-1283) was born deliberately as an incarnation of the first. He was the first incarnation
to be recognized in Tibetan history. Since that time, the Kagyu lineage has been transmitted
by the Karmapas, with each successive Karmapa leaving behind specific instructions
concerning his next incarnation.
Still central to the transmission of the Kagyu lineage,the present Karmapa Ugyen Trinley
Dorje is the 17th incarnation of the Karmapa. This was the first time the Communist
government allowed the recognition of any reincarnate lama. On January 1, 2000, as the
Western calendar marked a new millennium, His Holiness had begun a new journey. Just a
few days earlier, on December 28, the fourteen year old Ugyen Trinley Dorje, left Tolung
Tsurphu Monastery with a handful of attendants, and traveling on foot escaped from Tibet.
On January 5, 2000, he arrived safely in Dharamsala, India where he was met by His Holiness
the Fourteenth Dalai Lama. In February 2001, he was granted refugee status by the
government of India.
karma yoga (S): Union through action. The path of selfless service. One who does such acts
of service while seeking no rewards, following the Hindu karma yoga path is a karma yogi.
karmic pattern: One's individual pattern of living based on all experiences from this and
previous lives, the culmination of which is the shape of present and future circumsatnces.
karuna (S): Compassion. T: thug-je. The will to free others from suffering, based on an
empathetic sensitivity to that suffering.
kata (T): Long white honorific silk scarf which one offers to ones teacher, or on great
occasions.
kayas (S) Tibetan: Ku The three bodies of the Buddha: the nirmanakaya, sambhogakaya and
dharmakaya. The dharmakaya (Tibetan: chö ku) also called the "truth body," or
"enlightenment body" is complete wisdom of the Buddha which is unoriginated wisdom
beyond form; it is the nature of mind, or emptiness, and is meaningful for oneself. Form
manifests in the sambhogakaya (Tibetan: long ku) and the nirmanakaya (Tibetan: trul- ku) .
The sambhogakaya, also called the "enjoyment body," is a realm in which the Buddha
manifests only to bodhisattvas. The Buddha manifests in the world as a seemingly ordinary
being who became known as the historical Buddha. These buddhas manifest out of
compassion for the benefit of beings and are meaningful for the liberation of others.
Sambhogakaya buddhas such as Vajrasattva can only be experienced directly by realized
bodhisattvas, whereas nirmanakayas such as Shakyamuni Buddha manifest as human and can
be perceived by beings with no particular realization. The unity of the three kayas is called the
svabhavikakaya (Tibetan: Ngo wo nyi-kyi ku).
Khadroma (T): Sanskrit: Dakini. Sky-dancer.
Kham (T): Region of eastern Tibet. Also known to Tibetans as the province of Domae.
Western Kham is now in the Tibetan Autonomous Republic, while eastern Kham is in China's
Sichuan (Szechwan) province.
Khandro Nyingtig (T): Heart Essence of the Dakinis. A Nyingma transmission lineage of
Dzogchen teachings that goes back to Padmasambhava who passed these teachings to
princess Pema Sal and to his consort Yeshe Tsogyal. Also known as Heart-Drop of the
Dakinis, the Khandro Nyingtig constitutes a terma revealed by Pema Ledrel Tsal which was
later included in the famous Nyingtig Yabshi by Longchenpa. These Nyingtig teachings based
on Padmasambhava are sometimes called Padma Nyingtig. The expression "Mother and Son
Khandro Nyingtig" refers to the combination of the Khandro Nyingtig text (the mother) and
the commentary (the son) known as Khandro Yangtig, the latter of which is by Longchenpa
and part of the Nyingtig Yabshi.
Khenpo (T): Title of the chief instructor or spiritual authority in a monastery. Though the
word is often translated as "abbot," the khenpo is not usually the administrator of the
monastery. The title is also accorded to Lamas of great learning. A khenpo in charge of more
than one monastery is referred to in the plural-indicative form, "Khenchen."
khorde rushan (T): "Khor," transmigration; "de," beyond, which is understood as nirvana;
"rushan" means to separate or distinguish. In this context it means to go beyond the relative
condition, i.e., the mind (transmigration) and its fundamental nature (nirvana). There are
specific practices of khorde rushan.
Khyungpo Naljor (978-1127): Mastered both Ancient Tibetan lineages and had more than
150 teachers. He founded the Shangpa lineage.
koan (J): A riddle, tale, or short statement, often intellectually confounding, used by Zen
masters to bring insight to their students. According to one old master, this practice leads to a
condition which is somewhat like a mosquitoe attempting to bite an iron bull.
kriya (S): Action. In a general sense, kriya can refer to doing of any kind. Specifically, it
names religious action, especially rites or ceremonies. In yoga terminology, kriya refers to
involuntary physical movements caused by the arousal of the kundalini.
Kusinagara After teaching for forty-five years, at the age of eighty, in the year 543 B.C. the
Buddha fell ill while on his way to Kusinagara, capital of the Malla State. Even in the face of
death his mind moved towards others. He told Ananda, his faithful attendant, to console
Cunda, the poor blacksmith from whose house the Buddha ate his last meal of indigestible
pork, (some accounts say it was not pork, but poisonous mushrooms), that his food-offering
was of great merit and that he should not blame himself for the Buddha’s indigestion. On his
deathbed under two Sala trees in the Grove of the Mallas, he explained to his disciples that
they would not be left without the Teacher for "The Doctrine and Discipline I have taught
you, that shall be your Teacher, when I am gone." His last words were; "Behold now, monks,
I exhort you. Subject to decay are all component things. Work out your salvation with
diligence."
Under the oversight of Ananda, the Buddha's favorite disciple, the body was cremated by his
friends in Kusinagara castle. Seven of the neighboring rulers under the lead of King
Ajatasatru demanded that the ashes be divided among them. The King of the Kusinagara
castle at first refused and the dispute even threatened to end in war, but by the advice of a
wise man named Dona, the crises passed and the ashes were divided and buried under eight
great monuments. Even the embers of the fire and the earthen jar that had held the ashes were
divided and given to two others to be likewise honored. The Buddha mentioned that those
who shall die with a believing heart, in the course of their pilgrimage to this, one of four
sacred places, will be reborn in a heavenly state on the
dissolution of their body after death.
ksanti (S): Patience or forbearance, one of the six Paramitas.
Ksitigarbha (S): Earth-Store Bodhisattva and guardian of the earth. Depicted with the alarum
staff with its six rings, he is accredited with power over the hells and is devoted to the saving
of all creatures between the Nirvana of Shakyamuni and the advent of Maitreya. He vows that
while the hell is not empty, he will not attain Buddhahood. As his vow is the greatest, he is
also known as The Great Vow Bodhisattva.
Kuan Yin (C): "She Who Hears the Cries of the World." Derived from Avalokitesvara, the
Indian Bodhisattva of Compassion (Tibetan: Chenrezi) depicted as a young male, and
emanation of Amitabha Buddha. In Chinese Buddhism, Kuan Yin (an Amitabha emanation
and the Bodhisattva of Compassion) is among the most important Bodhisattvas.. Kuan Yin is
usually depicted as female in China and Japan, and as male in other parts of Asia. In
Southeast Asia, she is QuanAm; in Japan, Kannon.
Kum Nye (T): "Mind-Body-Emotions Balancing." A holistic healing system discovered in
8th century Tibet which vitalizes body, mind and senses by means of breathing exercises,
massage and movement. Derived from Indian hatha yoga, Kum Nye originated in the
Nyingma school of Tibetan Buddhism.
kundalini (S): "She who is coiled; serpent power." In Hinduism, the primordial cosmic
energy in every individual which, at first, lies coiled like a serpent at the base of the spine and
eventually, through the practice of yoga, rises up the sushumna nadi. As it rises, the kundalini
awakens each successive chakra. Nirvikalpa samadhi, enlightenment beyond forms, occurs as
the force pierces through the door of Brahman at the core of the sahasrara and enters.
Kurukulla (S): Tibetan: Rikjema. An aspect of Tara who represents the perception of
enlightened power overwhelming and overpowering all dualistic perception. This binds and
resolves mind and mental events into the unity of pure enlightened perception and experience.
She causes negative action to become powerless and repatterned into wholesome, virtuous
activity. She is bright red in color and like a tantric Cupid, her primary symbol is a drawn bow
and flowery arrow which causes ordinary perception to be concentrated, piercing the
experiential unity of the primordially pure nature. In the Mahakala teaching, Kurukulla is one
of the Three Great Red Deities central to the lineage of the Sakya tradition.
L
Lama (T): Literally, "superior one." Teacher. Title for experienced and learned religious
teachers, often casually used for members of the clergy in general. Tibetans take the word as
"la na me pa" (insurpassable), plus "ma," (mother), alluding to the compassion a mother has
for her only child. A person who, by virtue of entensive practice, study and devotion to
accomplished teachers, is able to teach and transmit the Dharma. The word Lama pertains not
only to the external teacher, but to the inner teacher or enlightened nature. The Lama,
therefore, is one who reflects the beginingless enlightened nature of their students.
Langdarma In its first diffusion in Tibet during the time of Trisong Deutsen, the
Buddhadharma was supported by the royal court. His descendant, King Ralpacan, was a
tantric practitioner who was assassinated in 838 ce and replaced by his brother, Langdarma
who nearly destroyed the first wave of dharma transmission in Tibet. He vigorously
persecuted Buddhist monasteries throughout his realm. Monks fled and had to go
underground to persist. He was finally assassinated by the arrow of a Buddhist monk named
Palgyi Dorje during a Black Hat dance performance. He concealed his bow in the dance
costume until the moment that he let the arrow fly, after which he escaped into the hills on a
horse. After Langdarma's death, the 'second diffusion' or a re-spreading of the Dharma in
Tibet was spearheaded by teachers like Atisha and the translations referred to as gSarma.
Law of Cause and Effect Also expressed as the "Law of Causality" This is a fundamental
doctrine of Buddhism: That all phenomena in the universe are produced by causation. Since
all phenomena result from the complicated causes and effects, all existing things in the
universe are interdependent, i.e., all self-natures or seeming independent entities are merely
relative and impermanent. Moreover, all phenomena and nominal things are impermanent (i.e.
constantly changing). When Shakyamuni awakened he had a great insight into the workings
of karma. The law of Karma, is the doctrine which explains how cause and effect creates all
phenomena in the universe.
Law of Dependent Organization: S. pratityasamutpada/T. Tendrel States that all
phenomena arise depending upon a number of casual factors. Ilustrated on the outer rim of the
Wheel of Life, (S. bhavachakra) There are 12 links (S. nidanas) in the chain:
1. Ignorance (S. avidya, T. ma-rig-pa) is the condition for karmic formations;
2. Karmic formations (S. samskara, T. du je) are the condition for consciousness;
3. Consciousness (S. vijnana, T. nam par she pa) is the condition for name and form;
4. Name and form (S. nama-rupa, T. ming dang zug) are the condition for the six
sense organs;
5. Six sense organs (S. sadayatana, T. kyem che drug) are the condition for contact;
6. Contact (S. sparsa, T. reg pa) is the condition for feeling;
7. Feeling (S. vedana, T. tsor wa) is the condition for craving;
8. Craving (S.trsna, T. se-pa) is the condition for grasping;
9. Grasping (S. upadana, T. len pa is the condition for existinence in a realm;
10. Existing (S. bhava, T. si-pa) in a realm is the condition for rebirth;
11. Rebirth (S. jati, T. kye-wa)is the condition for old age and death;
12. Old age and death (S.jara-marana, T. ga-shi) is the condition for ignorance; and
so on.
Lhasa (T): Capital and largest city in Tibet, pop. 170,000. Lhasa is a shortened form of "lha
sacha," which means "gods' place."
Lha tong (T): Sanskrit: Vipashyana. Pali: Vipassana. Tibetan: lhag thong. Meditation that
develops insight into the nature of mind and mental events. It is sometimes described as
analytical meditation. One of the two types of meditation found in all Buddhist traditions, the
other being tranquility meditation (Skt., Samatha, Tib., Shinay).
liberation: Sanskrit: moksha, abhimukti/ T. tharpa. In Vajrayana Buddhism, liberation from
the involuntary cycle of existence occurs when one recognizes the emptiness of mind and is
liberated from all perturbing thoughts and feelings. However, it is also considered a state
where you have not reached complete Enlightenment and have not gained complete
understanding of "the way things are."
liberation of thoughts: see self-liberation
lineage: Line of succession of preceptors, each one initiating the next.
Lingam (S): Also, linga. Phallus. A Sanskrit term of reverence for the statues and images of
the god Shiva’s genital organ, lingam is also used as a technical term for the male phallus.
The thousands of lingas one finds throughout India and Nepal, on almost every street corner
and in every village square, are worshipped even today as sacred symbols of Shiva (the
"Destroyer" aspect in the all-male Vedic trinity); most especially the twelve sacred jyotirlinga.
People kiss and touch the statues, which are generally sculpted from stone; they offer rice,
flowers, or fruit to them and will often color them with red ocher. The Gupta-sadhana Tantra
states that "infinite result is obtained by worship of a Sivalinga that should be made of crystal
etc., but never of clay". Sometimes a lingam is represented together with its female
equivalent, the yoni, and such an image then is called yonilinga.
Lojong (T): Mind training. The mental discipline of the 59 proverbs associated with tonglen
(taking and sending) practice and help to keep the practice on track and in balance. A
particular way of looking at the world with total acceptance and joy.
Long-chen Nying-thig The Longchen Nyingthig cycle of teachings translates as "The
essence of the heart" and they became very popular in Tibet, being widely studied among the
Nyingmapa. Teachings of Vimalamitra and Guru Rinpoche were brought together by the great
master Longchenpa. They were later revealed (as hidden teachings, termas) and elaborated on
by Jigme Lingpa who carried the Longchen Nyingthig teachings to their highest level and
popularity. Containing the essence of previous Nyingthig teachings, this lineage traces back to
Kuntuzangpo, the primordial or 'All-good Buddha', down through great masters like Garab
Dorje, Manjushrimitra, Shrisinga, Vimalamitra, Longchenpa, and into our modern age,
through Jigme Lingpa to last century's Tibetan Buddhist masters such as Dudjom Rinpoche
and Dilgo Khyentse. Longchen Nyingthig includes sadhanas, commentaries, roots texts and
tantras. The scope, power and clarity of this round of teachings made them easy to
comprehend and powerful to practice and thus they have become a mainstay among
Nyingmapa practitioners.
Longchenpa: Longchen Rabjam, 1308-1363. The most eminent 14th-century Nyingma
master of special importance in the transmission and development of Dzogchen. He combined
the teachings of the Vima Nyingtig lineage with those of the Khandro Nyingtig, making way
for the fully unified system of teachings that became known as the Longchen Nyingtig (by
Jigme Lingpa). Longchenpa, credited with more than 250 written Dzogchen teachings, among
them the famous Seven Treasures (Dzo-dun), the Trilogy of Natural Freedom (Rangol
Korsum) and his compilation of the Nyingtig Yabshi. He also wrote a commentary to the
Kunje Gyalpo Tantra, "The King Who Creates Everything," a text belonging to the Mind
Class (Tibetan: Semde) of the Ati Yoga Inner Tantras. Seven Treasures is a reformulation of
Dzogchen and an encyclopedia of inspiring thought and practice. These seven texts teach
about each of The Treasures: Philosophy; The Sublime Vehicle; Wish fulfillment; Secret
Instructions; The Dharmadatu; The Natural State; Word and Meaning. Excerpts have been
translated in "Buddha Mind: An Anthology of Longchen Rabjam's Writings on Dzogpa
Chenpo" by Tulku Thondup Rinpoche. Publication of the complete seven-volume text began
in 1998. The first volume to have appeared is entitled "The Precious Treasury of the Way of
Abiding." (Padma Publishing)
Apart from Longchenpa's names given below, he is sometimes refered to by the honorary title
Second Buddha (Tibetan: Gyalwa Nyi) a term usually reserved for Padmasambhava, showing
the high regard for his work has received. A reincarnation of Pema Ledrel Tsal, Longchenpa
is also regarded as an indirect incarnation of the princess Pema Sal. During a stay in Bhutan
(Tibetan: Mon), Longchenpa fathered a daughter and a son, of which the latter, Trugpa Odzer
(b. 1356), also became a holder of the Nyingtig lineage. A detailed account of the life and
teachings of Longchenpa is found in Buddha Mind by Tulku Thondup Rinpoche. Various
forms and spellings of Longchenpa's full names, in which "Longchen" means Great Expanse,
Vast Space or Immense Knowledge: Longchen Rabjam (realization of vast knowledge);
Longchen Rabjampa; Longchenpa Drimey Özer; Künkhyen Longchenpa (The Omniscient
Longchenpa) ; Künkhyen Longchen Rabjam; Künkhyen Chenpo (Omniscient Great One) ;
Künkhyen Chenpo Drimey Özer; Künkhyen Chökyi (All-knowing Dharma King) ; Gyalwa
Longchen Rabjam; Gyalwa Longchen Rabjam Drimey Özer.
Losar (T): Tibetan New Year. In February.
lotus: Sanskrit: Padma. The sacred lotus (nelumbo nucifera) is the Indian or Oriental lotus.
Native to southern Asia, it is found at altitudes of up to 1,600 metres. The lotus is a perennial
plant growing from a thick rhizome, usually sprouted in the silt bottom of a still pond. The
first few leaves that appear are flat and float on the surface, followed by thicker leaves that
stand above the water. The flower stalk rises above the leaves, ending in large, sweetsmelling, white or pink blooms which appear one at a time. Each flower lasts from 2-5 days.
After blooming, the petals fall, leaving a cone-shaped seed head that resembles the rose of a
watering can. Each of its 15 to 20 openings contains a fruit.
Iconographic Types: White, pink or blue lotuses can represent three types of humans since
they either stand on the surface, slightly above, or up and out of the water. Emerging from
slime and decay, they grow up through progressively clearer water to emerge in the sunlight,
where they are seen in all their glory. This habit of growth has led to the lotus becoming a
common metaphor for the development of individuals towards enlightenment. The flower
stands for renunciation of the entanglements of samsara, the pure aspiration that is the desire
for enlightenment for the sake of all beings. Thus the stylized lotus seat of buddhas and
bodhisattvas is an indicator of their dharmakaya origins. It shows that the figure is not being
presented as an ordinary person, but as a timeless manifestation of that ultimate reality. The
style and color of the petals of this lotus corresponds to certain characteristics of the depicted
being. One of the best-known figures in Tibetan Buddhism associated with the lotus flower is
Padmasambhava. The biographies of Guru Rinpoche tells how he manifested in this world, in
the midst of a lake in Oddiyana, as an 8-year old boy sitting on the pollen bed of a great lotus.
It is for this reason he is called Padmasambhava (S. lotus born). Another famous figure
associated with the lotus is Chenrezi, the bodhisattva of compassion, whose epithet is
Padmapani or, lotus-bearer and whose mantra (in rough translation) refers to the jewel of
primordial awareness contained within the lotus of space. Green Tara is so eager to help in
any situation that she is depicted on a lotus seat with her right foot on a small lotus cushion, as
if she were in the process of standing up. In the Pure Land of Amitabha, pratyekabuddhas are
reborn in lotus buds which open after a certain time measured in ages, depending on the
individual's karma. The lotus is one of the eight auspicious symbols not only to Tibetans, but
also to the Chinese where they are called "pa hsi-hsiang."
The lotus in sadhana/practice: The chakras (wheels) or energy vortices of the body are
depicted as various lotuses. Their petals range in number from two to a thousand at the crown
of the head. The number of these chakras varies according to the tantric/yogic system; five are
referred to in Tibetan Buddhism but there are said to be seven in the Hindu version. On a
torma, a ritual offering cake, we often see only two wheels represented. The seated meditation
posture [asana] in which the legs are crossed and feet placed on the thighs is called
padmasana, or lotus seat or posture (also called Vajrasana or diamond seat Lotus (Padma)
Family: This Buddha Family symbolizes the Speech of the Buddhas and the development of
spiritual potentials, the evolution from the ground of confusion to full awakening in the light
of discriminating wisdom, gradually unfolding one's spiritual petals in the process of
revealing the Buddha Nature. Associations include the western direction, evening twilight,
springtime, the color red, the element fire, all of which communicate the warmth of passion,
the play of light, feeling and other qualities of the heart. The spontaneous perfection of all
things is discovered through recognition of the Original Purity. This is the path of
discriminating wisdom, love and compassion. Members include Shakyamuni, Avalokitesvara,
Amitaba, Padmasambava, White Tara, Hayagriva and Padmanarteshvara.
Lotus Sutra: Sanskrit: Saddharma Pundarika Sutra. Short name of the "Sutra of the Lotus
Flower of the Wonderful Law," a Mahayana sutra c. 1st century CE. It consists of a series of
sermons delivered by Shakyamuni towards the end of his life. The Lotus Sutra became
exceedingly popular in 6th century China among the Tien Tai sect, becoming that sect's
primary teaching. This was maintained by Tien Tai's Japanese counterpart, the Tendai.
According to the Tien Tai/Tendai traditions, the Lotus Sutra encapsulates all the Buddha's
teachings and that no other teachings are needed. The Sokka Gakai movement of
contemporary Japan is centred on this teaching, partly for that reason. Recitation of Om
Namu-myoho-renge-kyo, the Lotus Sutra mantra, is alone considered a complete form of
Buddhist practice by followers of Nichiren (13th century Japanese teacher).
rLung T. -rlung - air; wind (element); breeze; breath; psychic energy; vital current of energy
or air; In the terminology of Vajrayana 'rLung' refers to specific energy currents that regulate
bodily function.
M
Ma (T): The country of Ma in Kham, eastern Tibet. Also: "Ma-yang Chugmo," the Land of
Ling; and "Ma Thama," Happy Valley. One ancient reference reads, "In the great land of Ma
is the snowy mountain Mar-yal-pom-ra."
Machig Labdron (T): Considered to be an incarnation of Yeshe Tsogyal, the Wisdom
Consort and primary disciple of Guru Rinpoche (Padmasambava). She was a learned Tibetan
who was known for the clarity and beauty by which she read scriptures aloud to patrons.
Through her experience she gained merit and insight into the Prajnaparamita, the teachings
upon the Perfection of Wisdom, Shunyata. In a Pure Vision of Tara, she was bestowed the
teachings of the Chöd rite, a practice which cuts or severs the ego at the root. She became so
famous due to the profundity of her realization and teachings, her tradition of practice spread
throughout all of Tibet and the lineages of Tibetan Buddhism, Nepal and India. She is the
only Tibetan teacher whose teachings were spread back into India, the motherland of the
Dharma. She is white in color, depicted in the dancing posture on her left foot, with her right
foot raised and the ball of her right foot suppressing the corpse of ego. She holds a chöd drum
(damaru) in her right hand and rings a bell in her left.
Madhyamika (S): Tibetan: Uma. Middle Way. A philosophical school based on the
Prajnaparamita Sutras and their doctrine of Emptiness; the Middle Way philosophy
expounded by Nagarjuna. The Madhyamika is concerned both with the transcendence of
logical affirmation and negation, and stresses the dependent origination of all things and the
limitations of rational constructs. It represents a great philosophical tradition of Mahayana
buddhism, which was expounded in detail by the great Master Nagarjuna, which adopts a
middle position between two extreme views of eternalism and nihilism. Madhyamika is a
response to essential questions concerning the existence or the nonexistence of things
(phenomena) as well as beings. Nagarjuna states that in the final analysis of any
conventionally established object, it is an error either to affirm or deny its existence,
nonexistence, to say it possess attributes of the two at the same time, or neither, are all
insufficient to describe its true nature. To claim otherwise is an extreme view which is a
symptom of ego-clinging to the assumption of inherent existence. Since the Buddha taught the
emptiness of appearance, nowhere will one find substance, essence or ontological foundation;
with proper analysis, the problem disappears on its own since there is no further referenceto
an ego or real things. Nagarjuna equated emptiness with interdependent origination,
thecausally-conditioned, relative nature of all compounded phenomena. He posited two levels
of truth, the absolute and the conventional. His immediate disciple Aryadeva carried on his
teaching. About A.D. 500 Bhavaviveka, heading the Svatantrika school of the Madhyamika,
held that the Buddhist position can be put forward by positive argument. The Prasanga school,
championed by Chandrakirti, opposed him and reaffirmed the simple refutation of opponents
by reductio ad absurdum as the true Madhyamika position.
Magadha (S): One of the four great kingdoms (i.e. Magadha, Kosala, Vansa, and Avanti) in
ancient India, ruled from its capital Rajagaha. The king of Magadha, Bimbisara, became a
follower of Shakyamuni.
maha (S): "Great." A prefix in terms such as mahatma, mahasiddha, mahayana.
Mahakala (S): One of the most prominent guardians or protector deities in Tibetan
Buddhism; especially idenitified with the Sakya Order, but common to all orders. An
emanation of Chenrezi (Skt., Avalokitesvara), Mahakala is the wrathful deity that destroys
mind chatter and brings our minds back into attentive focus. There are many different colors
and forms of Mahakala, but he is recognized universally as one of the great protectors of the
Dharma. According to the Vajrakilaya teachings, a powerful demon named Rudra, Black
Liberation (T. tharpa nagpo) was transformed by Vajrikilaya into the protector of the
teachings of the 1002 Buddhas of this Fortunate Aeon, Mahakala. There is a prophecy that in
the future, Mahakala will become a Buddha in the subterranean world system.
Mahakaruna (S): Great compassion.
Mahamaya (S) The mother of Prince Gautama who became Shakaymuni Buddha. A Koliyan
Princess married to King Suddhodana, Chieftan of the Sakyan Clan. Together they resided in
the city of Kapilavastu.
Mahamudra (S): Tibetan: Chag gya Chenpo. Great Seal or Symbol. The highest meditative
transmission/teaching in the Tibetan Kagyu school as is "Dzogchen" or Great Perfection in
the Nyingma school. Lineages proceed through Tilopa, Naropa and Marpa, Milarepa and
Gampopa. The Mahamudra Sutra emphasizes dwelling in tranquility and insight, and
progressing along the Five Paths (which starts with the beginning of Dharma practice and the
accumulation of merit and ends with complete Enlightenment).
Mahasamadhi (S): Great Meditative Equanimity. The death, or dropping off of the physical
body, of a great soul, an event occasioned by tremendous blessings. Also names the shrine in
which the remains of a great soul are entombed. Mahasamadhi day names the anniversary of a
great soul's transition.
Mahasiddhas (S): Great Accomplished One. Tibetan: Drub-chen. A practitioner who has
achieved great realization. Forerunners of the tantric lineage in Tibet, the 84 Indian tantric
masters were largely non-monastic and renowned for effecting miraculous changes in both
themselves and the phenomenal world through spiritual power. They came from all walks of
life, and developed the means by which the Dharma could be effectively practiced by people
of widely varying capacities and inclinations.
Mahayana (S): The Big Vehicle. A main limb of Buddhism that spreads into many different
branches. What all have in common is that they accept the authority of texts that the
Shravaka branch explicitly rejected as being the teachings of the historical Buddha, now the
tradition of Theravda Buddhism. Mahayana emphasizes working, studying and practicing
meditation for the benefit of all sentient beings. A universal love leads to freedom from the
sufferings of the world. The Buddhist begins to arouse the wish in herself to release all beings
from suffering. The number of Mahayana texts is so large that no one can hope to read them
all within a single lifetime, so usually Mahayana Buddhists specialize by focusing on just a
few texts or sometimes only one text. Mahayana Buddhism was basis of the Buddhism
practiced in pre-Islamic Northern India; Tibet, China, Japan, Korea and Vietnam.
The Zen school finds its origins based on the transmission of one text, the Lankavatara Sutra
(the full title of which, "Introduction of True Dharma into Sri Lanka," a country that had both
Theravada and Mahayana branches of Buddhism. The Chinese Pure Land schools were based
on texts describing beautiful realms into which one could be reborn to more easily pursue
dharma than is possible in this lifetime. Another Chinese school, "Lotus," is entirely based on
the "White Lotus of the True Dharma Sutra," which tries to reconcile all the branches of
Buddhism into one; this tradition gave rise to the Japanese Nichiren school, which begat Saka
Gakkai, known for its energetic proselytizing. Mahayana Buddhism once thrived in China,
Korea, Japan, Vietnam and Indonesia. Also called the Northern Buddhism, it is now weak in
China and has been for most of this century. It has completely disappeared from Indonesia,
now a Muslim country. Only about one-third of the population of Korea is still Buddhist; the
majority of Koreans are now Christians. In Vietnam, there is now one single form of
Buddhism, which resulted from combining Theravada and Mahayana into a single school. It
has been considerably weakened by all the wars and revolutions in that country, and by the
recent passion for modernization, but it survives in the teachings of Thich Nhat Hanh. In
Japan, interest in Buddhism is rapidly declining in most sectors of the population and is being
displaced by hundreds of so-called New Religions (some of which pay at least a token respect
to something vaguely Buddhist in character).
Mahayoga A division of the Doctrine of Result or phalayana, another epithet of the tantra.
The first of three vehicles of inner tantra, predominantly centering on the generative, creative
or developing phase. There are two sections of mahayoga: tantra and sadhana. The sadhana
section is divided into two sections as well; kama (the Buddha's word) and terma (or treasure).
The basic mahayoga view is to realize the "inseparability of phenomena, or appearance, and
great emptiness". This is the absolute truth. The skillful means to attain this realization is to
meditate on everything as the pure appearance of the mandala of deities. This is the relative
truth. The activity involves acceptance of the 'Five meats', the 'Five nectars' as well as the
non-differentiation between impure and pure. The result is the attainment of the transcendent
integration of the mandala in this life or in the bardo.
Mahottama (S): The Greatest, The Best. Nyingma tutelary deity, a Heruka (Dharma
Protectors or Vajra Protectors, S., ishta-devata; T. yidam). Heruka deities are enlightened
beings that adopt fierce forms to express their liberation from the world of ignorance. The
central paired-deity, Mahottama and his prajna consort, are a peaceful/wrathful manifestation
of enlightenment and a form of the Adi Buddha Samantabhadra. Mahottama Heruka may also
serve as a personal protective deity. Despite the fierce appearance, the practitioner recognizes
that it is the peaceful nature of Mahottama Heruka that serves as a guide and protector.
maithuna (S): Sexual union in a ritual context, as is practiced in vamacara. In dakshinacara,
the term is mostly used for the mere visualization of such.
Maitreya (S): from maitri, loving-kindness. Tibetan: Jampa. The Buddha To Come,
prophesied to be the Teacher of the next age, and one of the most popular bodhisattvas. He
resides in Ganden (S. Tushita) a heavenly paradise until his incarnation. Especially popular in
Mongolia and worhsipped in major annual festivals. He is often a seated Bodhisattva whose
devotion spans both Theravedic (Hinayana) and Mahayana countries. He is supposed to
reappear on earth in human form, for the deliverance of all sentient beings to enlightenment
by revealing that which time and ignorance have covered. He will be the last of the five
Buddhas to gain supreme enlightenment in this aeon. He holds a lotus stalk in his right hand
and may be represented either standing or sitting.
mala (S): T. treng-wa. A string of beads for counting prayers and other spiritual practices.
The ideal number of beads is said to be 108.
mandala (S): Circle; sacred space. Tibetan: Khyil-Khor. Lit. circle-surround. A support for a
meditating person, a mystical diagram of energy within which deities or their emblems are
portrayed in a symmetrically arrange diagram arranged in a basically circular pattern. It
represents symbolically the diverse stages that the disciple should go through to arrive at the
realization of ultimate buddhood. One uses the Mandala in the transmission of iniations and
the practice of tantric rituals. They can also act as an offering in which the disciple offers to
the Lama and to the Buddhas, an idealized universe. The mandala is often illustrated as a
palace with four gates, facing the four corners of the Earth. A mandala is a representation or
symbol for various energies or particular enlightened states of mind. A mandala may be in
two dimensions, as in a painting, in three dimensions, such as in the placement of sacred
objects, or symbolized by a mudra. The body, a conscious gathering of initiates or even the
world at large may be interpreted as a mandala, as they symbolize various aspects of universal
energies. A mandala may also be the throne of a particular deity.
mandorla (S): Halo behind an auspicious figure that conveys an added spiritual aura.
mani stone: stone inscribed with the Chenrezi mantra (Om mani padme hum) in Tibetan
script and built into walls or cairns on paths in the Himalayan countries.
Manjusri (S): "He who is noble and gentle." The Bodhisattva of Transcendent Wisdom,
typically depicted with the Prajnaparamita Sutra, the book of transcendent wisdom, and a
sword which cuts through the clouds of ignorance. He is the Prince of Wisdom who confers
mastery of the Dharma–retentive memory, mental perfection and eloquence. With
Avalokitesvara and Vajrapani, he is one of the three primary protectors, hailing from
Variochana’s Tathagata family.
Manjushrimitra (S): Tibetan: Jampa Shenyen. Buddhist scholar, and possibly a king of
Singhala (now Sri Lanka), who is said to have been a student of Garab Dorje, and who was
given the Nyingtig teachings both in personal contact and during visionary appearance after
his teachers passing. Manjusrimitra classified the teachings he received and transmitted this
Dzogchen material to Sri Singha. The problem with this story is that it covers a few centuries
in time. If Manjushrimitra knew Garab Dorje, he must have lived in the 2nd or 1st century
BCE; placing his disciple Sri Singha not much later. But Sri Singha is also supposed to have
had personal contact with Padmasambhava and Vimalamitra (as is also reported in the mid8th century.
mantra (S): thinking tool. Tibetan: nyak. "Mind protector." Sanskrit words signifying a
sacred word, verse or syllable which embodies in sound the energy of some specific deity or
primordial power. Sound tools that guard the mind, protecting it from all intrusion of
perturbing thoughts or emotions which dilute meditation. A series of syllables invoking a
spiritual power or blessing; a creative sound expressing the innermost essence of
understandings. A mantra may be directly meaningful, expressing a wish or affirmation
("Lama, please think of me") or quite abstract (om mani padme hum). Some are a single or
couple of syllables (bija, or seed) containing the germ of a deity or exalted consciousness.
Each deity has one or several mentras which corresponds to him/her. Some reflect words
spoken by the Buddhas which hold great blessings. The Vajrayana is frequently called
Mantrayana or "Vehicle of secret Mantras."
Mantrayana S. Vehicle of Awareness Spells. also known as Vajrayana or 'Diamond Vehicle',
symbolizing indestructibility. The Mantrayana had its origin in small groups of practitioners
gathered around an accomplished master or guru. The path based on teachings of the Tantras,
known as the Mantrayana, emphasizes the practice of sadhana, the development and
completion stages of meditation, and the skillful use of a great many transformational
techniques. It is elaborately structured in stages: preliminary practices, study of
commentaries, formal initations, and receiving profound oral instructions. The skillful means
are taught to fulfill the vision of the Bodhisattva and accelerate the process of awakening.
Because of the use of certain sacred syllables or mantras it is referred to as the Mantrayana.
From the perspective of the Mantrayana, fully awakened reality abides primordially and
intrinsically. This is nature of the ground, our spiritual potential, as pervasive as the sky. It is
also the path that brings about recognition and removal of the clouds of emotions and
ignorance. It is necessary to receive an empowerment from a lineage holder to practice the
secret Mantrayana. There are numerous mantras and skillful means available which have been
empowered by the lineage gurus' wisdom to enable practitioners to move beyond emotional
reactivity and be released into the all-encompassing primordial awareness. Vajradhara is the
super-human Teacher of the Secret Doctrine upon which the Vajrayana and Mantrayana are
based. Asanga founded the Yogacara or contemplative School which developed into the
Mantrayana or 'Path of the Mantra' about A.D. 700.
Mara (S): Literally, "murderer". The Evil One who "takes" away the wisdom-life of all living
beings.
marga (S): Way or path.
Marpa (1012-97): The "Great Translator" of Tibet, Marpa traveled from Tibet to India three
times to bring back various Tantric Buddhist teachings, especially those of his main teacher,
Naropa. As a farmer, he lived an ordinary householder's life, yet was a very accomplished
yogi. His most famous student was Jetsun Milarepa. Among the most renowned Tibetan
masters and one of the main gurus of the Kagyu lineage.
Mayadevi (S): The mother of Siddhartha Gautama who became the Buddha, and the wife of
King Suddhohana. Eldest daughter of the Sakyan King Suprabuddha, she dreamed of a white
elephant as she conceived, gave birth while holding on to the branch of a plaksa tree in the
garden of Lumbini. She died seven days after giving birth to Gautama. The prince was raised
by Mayadevi's sister, Prajapati who was among the first women to be accepted into the order.
Buddha's cousin Ananda was the son of the youngest of Suprabuddha's daughters.
Medicine Buddha: the Healing Buddha. Traditionally, there are eight medicine buddhas with
their chief portrayed as a powerfully built, dark-blue being, who has promised to help all
those who are sick and dying. Bhaisajya-guru is depicted holding a bowl continuing the five
kinds of medicines. The puja, performed monthly, helps to clear and avert obstacles due to
sickness and diseases. The blessings from Medicine Buddha prevents one from falling into the
lower states of rebirth. Those already in a lower state of rebirth will be quickly liberated and
will take rebirth in a precious human body. The Healing Buddha mantra is "Om Bhekandze
Bekanzhe Maha Bhekandzhe Randza Samungaté soha." See Myrobalan
Milarepa (1025-1135): The most beloved yogi of Tibet. After killing his abusive relatives
through black magic, Milarepa performed hard labor for his teacher, Marpa, to remove the
negative karma of murder. After receiving instruction from Marpa, Milarepa diligently
performed meditation in the icy caves of the Himalayas. His disciple, Gampopa, founded the
Kagyu School. Although Milarepa is considered a forefather of the Kagyü, he was a holder of
Nyingma lineage who counted numerous 'ngakpas' among his disciples -- great Lamas such as
Réchungpa. He was a disciple of Marpa the translator and his sangyum, Dagmèma. Milarépa
was a ngakpa, who specialised in the practices of the Tummo and Dzogchen Long-dé. In art,
Milarepa may be seen wearing the white shawl, representing his practice of Dzogchen Longdé. He wears the yogi's earrings and the uncut hair of the gö-kar chang-lo'i dé.
mind: In Buddhism, the mind in its profound nature is clarity-emptiness, bliss-emptiness, that
is to say the very essence of buddhahood. For beings who are not liberated, this nature is
obscured by conditional veils which have been there from beginningless time; the veils of
negative impulses and deluded consciousness. Through the pursuit of an authentic spiritual
quest, these veils can be purified and the true nature of the mind, will then reveal itself in
Buddhahood.
Mindroling Mindroling Monastery was founded in the 17th century by Orgyen Terdag
Lingpa, who made a great collection of ancient Nyingma Kama texts. It was originally a
branch of the monastery founded by the father of gTerdag Lingpa, Sang-dag Thrin-le
Lhundrup. Over the years the Mindroling grew to have approximately 111 branch gompas in
Tibet.
Mongols: "Kublai Khan told Marco Polo: 'The Christians worship Jesus, the Saracens
worship Mohamed, the Jews worship Moses and the idolaters worship Sakyamuni Burkhan
(Buddha)." (Marco Polo in Waugh: 1984...pg 69) MORE ON MONGOLS
monk: The masters of Buddhism can be separated into several categories according to the
vows that they have taken. The lay practicioners (Tibetan: Ge Nyen. Sanskrit: Upasaka) have
at least the vow of refuge and perhaps one or several of five precepts which forbid murder,
stealing, sexual misconduct, lying and indulging in intoxicants. Novices (Tibetan: Getsul)
have taken vows of celibacy and chastity by maintaining ten vows. Fully ordained monks
(Tibetan: Gelong. Sanskrit: Bhiksu) are subject also to chastity, and respect a code of
discipline explained in the Vinaya by the Buddha himself and which is comprised of 253
diverse vows regulating in the smallest details, the attitude, the behavior, the clothing, the
walk, nourishment, etc. of the monks.
moksha (S): Liberation, Release. T. tharpa. Release from transmigration, samsara, the round
of births and deaths, which occurs after karma has been resolved and samadhi, or realization
of the Self, is attained. Originally developed from Upanishadic teachers. By leading a highly
spiritual life (or several lives), a soul could be reunited with Brahman, the Ultimate Reality.
Same as mukti.
mudra (S): Seal, attitude. Esoteric hand gestures which express specific energies or powers.
Usually accompanied by precise visualizations, mudras are a vital element of ritual worship
(puja), dance and yoga. Among the best-known mudras are: 1) abhaya mudra (gesture of
fearlessness), in which the fingers are extended, palm facing forward; 2) anjali mudra (palms
brought together before the heart, gesture of reverence); 3) jnana mudra (also known as chin
mudra and yoga mudra), in which the thumb and index finger touch, forming a circle, with the
other fingers extended; 4) dhyana mudra (seal of meditation), in which the two hands are open
and relaxed with the palms up, resting on the folded legs, the right hand atop the left with the
tips of the thumbs gently touching. Mudra also designates the spiritual spouse which serves as
support in the practice of realization in the Tantras. The "Flaming Mudra" is the gesture
which commands the deity being invoked to remember the sacred bond which unites him with
the initiated practioner and, in respect of this bond, to come and manifest himself to the
practioner.
mukhya (S): Head; foremost. From mukha, "face, countenance." Leader, guide; such as the
family head, kutumba mukhya (or pramukha).
mula (S): Root. The root, base or bottom or basis of anything, as in muladhara chakra.
Foundational, original or causal, as in mulagrantha, "original text."
muladhara chakra (S): Root-support wheel. Four-petaled psychic center at the base of the
spine; said to govern memory.
myrobalan (S): Tibetan: men chog gyal po (King of Medicines). The Medicine Buddha,
Sangye Menla [Bhaisajyaguru], is usually depicted holding a sprig of the arura or myrobalan
plant (terminalia chebula), which bears the nectar of immortality that fills the Medicine
Buddha's bowl. In the Ayurvedic tradition, myrobalan is believed to be a panacea; in Tibetan
medicine, the most supreme of drugs.
N
Nada (S): Sound; tone, vibration. Metaphysically, the mystic sounds of the Eternal, of which
the highest is the transcendent or Soundless Sound, Paranada, the first vibration from which
creation emanates. From Paranada comes Pranava, Aum, and further evolutes of nada. These
are experienced by the meditator as the nadanadi shakti, "the energy current of sound," heard
pulsing through the nerve system as a constant high-pitched hum, much like a tambura, an
electrical transformer, a swarm of bees or a shruti box. Most commonly, nada refers to
ordinary sound. See Shabda.
nadi (S): Conduit, or channel. Nerve fiber or energy channel of the subtle (inner) bodies of
man. It is said there are 72,000 in a human being. . See channels, winds and drops; chakra,
kundalini, raja yoga
Nagarjuna (S): Traditional founder of the Great Vehicle (Mahayana) of Buddhism.
According to Buddhist literature, Nagarjuna traveled to the undersea palace of the Dragon
Kings (Nagas) where he discovered important documents left there by Shakyamuni Buddha,
notably, the Prajnaparamita literature.
nagas (S): Naga goddesses and gods are a mystical, primeval race of divine serpent people
that play an important role in religion, mythology, and fairy tales worldwide. They live in
oceans, lakes, rivers, springs or wells. Considered as protectors and keepers of the treasures of
the water element (magical gems and precious stones) they are often portrayed holding a gem
in their hands, being adorned with jewels, or wearing a gem in their crown. Possessing these
magical gems (crystallized wisdom-power) exposes them to many enemies, who would like to
steal this huge source of power. An arch-rival, the mythological birds called Garudas (T.
Shang-shang) fight the Nagas. This fight is the essential force or polarity which creates the
worlds of existence. Half-human and half-snake they are associated with having strong
magical powers (siddhis), vast esoteric knowledge, and a capricious character which can
quickly change from friendly and helpful to angry and malicious. Worshipped in southern
India as bringers of fertility and rain, they are also thought to bring disasters such as floods,
diseases and drought. In Buddhism Nagas and Naga kings (Nagarajas) play a very important
part. Beside the folkloristic beliefs, often mixed with superstition and being more down to
earth (Naga offerings are left near lakes, wells, trees etc. for rain, fertility, etc.) there are the
higher esoteric levels of meaning for the advanced tantrika. It is said that before the final
enlightenment can take place, bodhisattvas of the 9th and 10th level take rebirth in the
mystical Naga worlds to get all final necessary empowerments and hidden teachings. It is also
stated that the historical Buddha Shakyamuni took rebirth in the Naga realm just before his
last incarnation on earth. In the weeks following his enlightenment , Shakyamuni was
magically protected by a Naga from the seasonal rains. Rebirth in a Naga realm is auspicious
in that one has great potential to reach buddhahood in a very short time without needing
further rebirth. These so-called Naga-Buddhas are often invoked to grant special insights and
siddhis for the Buddhist practitioner.
Nalanda: Nalanda Monastic University was a center of higher buddhist studies located in
north-eastern India. It was founded around the second century by King Shakraditya of
Magadha and quickly became a renowned university with a vast library. It is estimated that
some ten thousand monks studied there at a time, not just Buddhist teachings of the Hinayana
and Mahayana, but also medicine, math, logic and other religions as well. For centuries this
was one of the best known places in the world for higher learning; among its notable abbots
were Saraha, Nagarjuna, Asanga, Vasubandhu, Naropa, Dharmapala, Dignaga and others. The
great middle way philosophy (Madhayamaka) was honed to its highest form here and close
connections were developed between Nalanda and Tibet where a center of learning with the
same name was started in 1351. Nalanda was said to have been destroyed, it's library sacked
and burned by Muslim raiders, somewhere between the 12th and 13th century.
naljor (T): Yogi; naljorma: yogini.
namah / namo (S): Lit., "Adoration (or homage) to."
namaste (H): "Reverent salutations to you." Traditional Indian greeting.
Naropa (1016-1100): A scholar at the famous Nalanda University who left to follow the
noted yogi, Tilopa. After undergoing severe hardships under Tilopa, Naropa received
teachings and became a renowned yogi. Later some of these teachings became known as the
Six Yogas of Naropa and formed a major part of the practices of the Tibetan Kagyu School.
negative attachment: Fear, worry or doubt of the future or a lingering regret about the past
that keeps one from flowing with the river of life and living fully in the moment as a
compassionate and impartial, spiritual being, facing each experience in the light of
understanding.
ngakpas: Tibetan term referring to one who works with mantra. The present day ngakpa
tradition consists of ordained, robe wearing members who are neither 'lay', nor 'monastic', but
represent a parallel stream of practice to the better known monastic sangha, and represent an
opportunity for western people to establish the highest possible commitment to the Buddhist
path without having to become celibate.
ngöndro (T): The preliminary or foundational practices of Tibetan Buddhism, or Vajrayana.
Four are general and four are special. First comes a thorough self-motivation through the
understanding of four basic facts about life: 1) The rarity and preciousness of our present
existence, which can be utilized to reach liberation and enlightenment; 2) Impermanence, that
one should use it now as the time of death is uncertain; 3) Karma - cause and effect - that we
create our own lives on the basis of our actions; 4) the fact that enlightenment is the only
lasting joy. Meditation on the latter in the form of a set of four repetitive but intensely
rewarding phrases helps create masses of good imprints in one's subconscious. These work
deeply in the mind, giving increasing joy, and removing the causes of future suffering.
Ngondro is the basis for purifying mental habits and recognizing mind both through its nature
as energy and as awareness. There are four other distinct practices involved, each a step that
leads to specific results. The performance of each phase is to be engaged 100,000 times:
Prostrations and Refuge practice; Vajrasattva Mantra Meditation; Mandala Offering
Meditations; and Guru Yoga (Meditation on merging with the Teacher).
nilopala: Multi-bloomed flower found in Buddhist iconography, much like the anemone.
Nirmanakaya (S): The Creation Body, the worldly form of a Buddha or other enlightened
being.
Nirodha (S): Cessation of suffering, one of the Four Noble Truths.
Nirvana (S): Transcendence of suffering; cessation of birth in Samsara.
Nyingma / Nyingmapa (T): "School of the Ancients" or "Early School," the Buddhism
brought to Tibet by great Indian teachers and translators, also the "Early Translation School."
Founded by Padmasambhava, this is the oldest and second largest of the four Tibetan
Buddhist Schools. "The early translation school of the King of the Victorious Ones,
Padmasambhava; the Conquerer's Doctrine; The Sole Swift Path of All the Buddhas; The
Supreme Vehicle, The Great Perfection ... The Great Tradition of Khenpo Shantarakshita,
Lobpon Padmasambhava; and Dharma King Trison Detsen." It maintains a sophisticated
system of study and practice, and its special tantric training is Dzogchen. The Nyingma
teachings are uniquely categorized in nine yanas, or vehicles. The main practices are
emphasized in the three inner tantras of Maha Yoga, Anu Yoga, and Ati Yoga. Ati Yoga is
also known as the Great Perfection (Dzogpa Chenpo or Dzogchen). This is the heart of the
Nyingma tradition and is the most ancient and direct stream of wisdom within the Buddhist
teachings. Dzogchen incorporates Ch’an-like teachings from Chinese and Central Asian
sources of a type rejected after the Samye debates of the 8th century. Nyingma teachings also
preserve many tantras derived from India during the first transmission but thought to be
apochryphal (and thus non-canonical) by second-transmission schools. The order also gave to
Tibetan Buddhism a wealth of terma (treasure texts) hidden by Padmasambhava and
discovered by later generations.Nyingma lamas and yogins are not usually required to be
celibate. The order’s rituals include many elements that were derived from Tibet's preBuddhist Bon religion.
Nyingthig (T): Heart Essence. A category or class of teachings and its related texts that form
the essential part of what is better known as Dzogchen, the "Great Perfection" lineage of
teachings at the apex of Vajrayana (also known as 'Esoteric Tibetan Buddhism' or 'Tibetan
Tantra'). All Nyingtig teachings are traced to Indian teachers and adepts -- Garab Dorje,
Manjushrimitra, Sri Singha, Padmasambhava and Vimalamitra; with the latter two actually
passing the tradition into Tibet.
The term Nyingthig actually pertains solely to the Mengak-De (pith instructions) group of
Dzogchen teachings. Moreover, it often refers in particular to the innermost or most profound
and secret core of those pith-instructions, known as Yangsang Lame. They were brought to
Tibet separately by both Padmasambhava and Vimalamitra in the 9th century.
Padmasambhava, though miraculously born from the compassion of Amitabha and selfrealized, received these teachings from Garab Dorje, the first human Dzogchen master. Garab
Dorje also taught them to Sri Singha, who passed them on to Manjusrimitra, at least in some
versions. The latter’s disciple, Vimalamitra, was later invited to Tibet and also gave
transmission there. The form transmitted from Vimalamitra is call the Vima Nyingthig.
Padmasambhava transmitted the Nyingthig teachings to several of his heart students and then
had them buried for future discovery. Around the end of the 13th century, Pema Le Drel Sal,
an incarnation of Dharma King Trisong Deutsen’s daughter, discovered terma. Because it was
transmitted through a female teacher, or khandro, this lineage is called the Khandro
Nyingthig. In the early 14th century, the scholar, Kun Khyen Longchen Rabjam (1308-1363)
wrote commentaries on each version. In the mid 18th c., after a period of decline, the
Nyingtig tradition was once more revitalized by the visionary Jigme Lingpa, who received the
wisdom mind of Lonchenpa while meditating in a cave. He combined the two sets of
Nyingthig teachings into what is now called the Longchen Nyingthig, or Heart-essence of
the Vast Expanse.
Since then, these teachings have continuously grown in importance; especially through the
efforts of the 19th century, non-sectarian Rimé movement. The various collections of texts,
transmission lineages and teaching cycles are known as: Vima Nyingtig: lineage of
Vimalamitra; Khandro Nyingtig: lineage of Padmasambhava; Nyingtig Yabshi: 14th
century compilation and commentaries mainly by Longchenpa; Longchen Nyingtig: 18th
century terma revealed by Jigme Lingpa. Practitioners of the Nyingtig teachings are variously
known as independent, shamanic yogis (Tibetan: Naljor-pa) and yoginis (Naljor-ma) of the
Nyingma ("Old School"), rather than the domesticated nuns or monks of most later New
School monasteries. These extraordinarily profound teachings explain various essential
methods for directly actualizing the innermost teachings of Ati Dzogpa Chenpo, the Great
Perfection, which is the direct method for swiftly realizing the ultimate nature of mind and
attaining Buddhahood in the Rainbow Body. The Longchen Nyingthig is the main practice at
the center of all Dzogchen teachings and pith-instructions.
Nyung-ne (T): Ritual which consists of prayers, recitations of mantras, prostrations and
which is accompanied by fast. It is related in general to the practice of Chenrezi with thousand
arms, a powerful practice to purify negative karma.
O
Obaku (J): The smallest and least known of the three remaining schools of Zen in Japan.
Oddiyana (S): Also, Uddiyana. Tibetan: Orgyen. A kingdom northwest of India to which
tradition ascribes the origin of the Dzogchen teachings of the Buddhist tradition. For a long
time, Oddiyana was regarded as a legendary and mythical place, a symbolical realm of the
dakinis; divine/demonic "sky dancing women" of the Hindu and Tibetan pantheon. But as
with the Greek city of Troy, Oddiyana has been located. This ancient kingdom was in the
Swat Valley, west of Kashmir and now part of Northern Pakistan. In contemporary maps and
non-Buddhist publications, the name is often written as Udyana. The mountainous kingdom
may have also bordered on Turkestan and may have extended from Western Tibet to
Afghanistan. It is widely believed that in the country of Oddiyana there was a great lake
named Danakosha. Eight years after the death of Shakyamuni, an extraordinarily large lotus
flower appeared in this lake, upon which the great Lotus born Guru, Padmasambhava,
appeared in this world in the form of an eight year old boy. Uddiyana was the homeland of
Tibet's most beloved teachers (Garab Dorje, Padmasambhava, King Indrabhuti , Luipa,
Tilopa) and the Vajrayana Buddhism's most influential teachings, including Dzogchen. Before
the Muslim invasion in the 12th century, Oddiyana seems to have been a center of tantric
theory and practice that attracted adepts and masters from different backgrounds; and from
here they also went forth to teach their newly found insights elsewhere. Oddiyana's close
proximity to the famous Silk Road, then the most important trade route between China,
Afghanistan, the Near East and Europe, aided this constant traffic in ideas, and it also helps
explain the traces of Chinese influence often said to be present in Dzogchen. The language of
Uddiyana was different from Tibetan and many of the originating texts were translated,
passing into the tradition of the early Nyingma school during the "first dispersion" (c.600836). This was a period during which many Buddhist scriptures were translated into the then
newly improved Tibetan alphabet and grammar; a language strongly influenced by Sanskrit
and more or less designed in c. 645 by Thonmi Sambhota. Note: One of the lesser known
schools of Vajrayana is known as Orgyenpa.
(courtesy of Rupert C. Camphausen)
Om (S): Sanskrit bija, or seed syllable, "the Vajra body of all Buddhas." Alternate
transliteration: Aum (the sounds A and U blend to become O). It invokes the power of
universal creativity and resonates with current of the all-pervading divine energy of being,
thus is used at the beginning of many mantras.
Om Mani Padme Hum (S); Om Mani Peme Hung (T): Famous Six-syllable Mantra used
most often by practitioners of Tibetan Buddhism, invoking the wisdom and power of the
Buddha of compassion, Chenrezig (Avalokiteshvara). This is the mantra typically found in
prayer wheels. Literally translated: "OM - the jewel in the lotus - HUM," the jewel being the
primordial reality of awareness and the lotus being organic existence.
Opame (T): Amitabha, the Buddha of Limitless Light.
Orissa: A state on the eastern coast of India which flourished as a center of Buddhism from
the 3rd century b.c.e. to the 12th or 13th century c.e. In the 3rd century b.c.e., Orissa was
considered within or adjoining the Mauryan Empire and was known in part as Kalinga. The
third king of the Maurya Empire, Asoka, undertook to conquer Kalinga and succeeded at the
cost of much bloodshed. Seeing the horrors of war, Asoka repented and decided to devote his
life to spiritual achievement. He seriously embraced the study and practice of Buddhism and
began to incorporate the Dharma into his reign. Reflecting this change throughout his
kingdom, Asoka had stone monuments inscribed with edicts covering law and administration,
morality, and tolerance for religious practice that were the result of his newfound spirituality.
Two such monuments were inscribed with edicts specifically written for the people of
Kalinga. The following centuries saw the creation of Buddhist monasteries, stupas, shrines
and statues in various locations throughout Orissa. Around the 8th-9th centuries Vajrayana or
Tantric Buddhism developed in the area as indicated by the sculptures of the time.
P
padma (S): lotus
Padmapani Avalokitesvara: the Bodhisattva of Great Compassion. The supreme emanation
of Amitabha Buddha who took the vow to save all human beings from inconceivable
suffering. A Bodhisattva is one whose essence is perfect knowledge, who works for the sake
of liberating others. The name Padmapani means "the bearer of the lotus of compassion", and
Avalokitesvara "he who gazes over all the realms".Avalokitesvara is the patron deity of Tibet,
known as Chenrezig in Tibetan, emanating through the incarnations of the Dalai Lama. His
pure land is known as Potala. From his tears of compassion were born the two goddesses of
compassion and mercy, Green and White Tara. With the spread of Buddhism into Central
Asia and China the forms of Padmapani and Tara were often united into the form of Kuanyin, merging both male and female aspects of compassion. Avalokitesvara is invoked by his
six syllable mantra, Om Mani Padme Hum.
Padmasambhava (S): "Lotus Born." Tibetan: Guru Rinpoche. Precious Guide., ca. 730 - ca.
805. One of the Mahasiddhas, commonly referred to as the "Second Buddha,"
Padmasambhava was among the great Indian Tantric masters renowned for effecting changes
in the phenomenal world through spiritual power. He is regarded as an incarnation of three
holy personalities: Gautama Buddha was his body, Amitabha Buddha his speech, and the
Bodhisattva Avalokitesvara his mind. Padmasambhava is described as a tantric adept, an
enlightened yogi, meditation master and healer who established the Vajrayana Buddhist
tradition in Tibet and founded it’s first monastery. Padmasambhava was supremely
accomplished in the esoteric arts and used his powers to defeat many demons and black magic
practitioners in Tibet in the 8th century. He is the principal founder of the first school of
Tibetan Buddhism, the Nyingma. He was invited by the Tibetan King Trisong Detsen to bring
his knowledge to Tibet and he stayed 50 years, founding monasteries and teaching tantric
doctrine. According to tradition, Guru Rinpoche flew to the Og-Min Heaven and met the Adi
Buddha, from whom he received the main doctrine of the Nyingmapa School, the Great
Perfection or Dzogpa Chenpo. He was received by a dakini who gave him a Body Initiation,
proving that his body was the result of three holy incarnations: Buddha Gautama
(Shakyamuni), Buddha Amitabha, and the great Bodhisattva Avalokitesvara. Further, he
obtained the fourth initiation of Great Perfection from Sri Singha, the true Manjusri. Sri
Singha pointed up to the sky and said, "I have accomplished Buddhahood without any other
teaching but only this sky. Since then my mind has never been disturbed." After saying this,
Sri Singha flew to the Five-Peaked Mountain in China where, as foretold by Buddha, was the
holy place of Manjusri. Guru Rinpoche also obtained blessings and teachings from
Bhaisajyaguru (Medicine Buddha) and learned astrology from Manjusri. All of these
teachings have been preserved in the Nyingma teachings and doctrines, handed down through
several lineages of teachers and yogis, all Buddhas and Bodhisattvas.
He has many forms including an important set of eight that are depicted in Tantric art. He is
seated on a lotus with a red cap, the legs crossed, the right hand holding a dorje (vajra) and the
left resting in his lap. He is said to be the son of Indrabhuti, another famous sage involved
with the spreading of Tantra and the establishment of Vajrayana in Tibet. When battling
demons of the then-prevalent shamanic Bön religion, Guru Pema -- as he came to be called -sometimes resorted to female "manifestations" of himself, for example as the lion-headed
Simhamukha. At other times, the hero himself felt that he needed certain initiations and
knowledge that was possessed by Tibet’s female adepts, and he did not shrink from actually
begging for it, as he does in the fascinating story of Surya Chandrasiddhi. As a true Tantric,
the master initiated, made love to, and in turn was initiated by a number of ladies; and he took
care that all the countries he wanted to enlighten (i.e. turn to Buddhism) were represented in
his choice of women. These five partners or consorts, each of whom is regarded as an
emanation/incarnation of Vajravarahi, were the following:
Belmo Sakya Devi of Nepal; the emanation of Vajravarahi's Mind
Belwong Kalasiddhi of India; the emanation of Vajravarahi's Quality
Mandarava of Zahor; the Dakini of Knowledge; the emanation of Vajravarahi's Body
Mangala (Monmo Tashi Khye'u-'dren) of the Himalayas; emanation of Vajravarahi's
Activity
Yeshe Tsogyal of Tibet; the emanation of Vajravarahi's Speech
The year of his birth is not on record but must have been quite some time before 757, the year
of his arrival in Tibet (after his departure from India's famous Nalanda University). Of course,
it is said that he was born eight years after the Buddha, which would put it somewhere around
477 bc. He left Tibet in 804, after having founded the first Tibetan Buddhist monastery at
Samye. His biography, written by Yeshe Tsogyal, is known as Padma Kathang and has been
published as The Lotus Born in English.
Padma Kathang (T): A collective name for several (slightly different) versions of the
biography of Padmasambhava (c.730-c.805), a work that was originally written by his consort
and student, Yeshe Tsogyal (757-817). It is a beautiful and poetic work that allows the reader
to form a rather detailed picture of the main characters, Guru Rinpoche and his intimate
students, and of life in Tibet during the coming of Buddhism and its initial struggle with the
indigenous Bön religion. The texts are especially valued among members of the Nyingmapa
school and the practitioners of Dzogchen. The Kathang literature consists of several terma,
each of which was revealed by a different terton at a different time. One of these is generally
known as the Sheldrakma, a text discovered by terton Urgyan Lingpa (b.1323). Another
version, a terma revealed about 200 years earlier by terton Nyang Ral Nyima Öser (11241192), is the Sanglingma.
Palden Lhamo (T): Sanskrit: Shridevi. The female companion of Mahakala and his equal in
power. She is depicted in a peaceful form as Machig Palden Lhamo, sitting on a lotus,
wearing a crown of jewels, holding a bowl of jewels in her left hand and holding a standard of
rainbow colors in her right. In her wrathful form, she rides a mule, has flaming red hair, three
red eyes and sharp fangs.
Pali: The canon of texts preserved by the Theravada school and, by extension, the language in
which those texts are composed.
Palyul: The Palyul lineage began in 1665 when the Vidyadhara Kunzang Sherab (1636-1699)
assumed the position of head of the newly built Palyul Monastery. His root guru, the hidden
treasure revealer Min-gyur Dorje had instructed Kunzang Sherab to take charge of the
monastery and work for the welfare of sentient beings. Under his guidance, the monastery
grew and over one thousand branch monasteries were founded in China and Tibet by adepts
of the Palyul Lineage. A strong focus on discipline and meditation has led to its fame as the
tradition of accomplishment.
Panchen Lama (T): "Guru who is a great scholar", an honorific title conferred by the Great
5th Dalai Lama on his master, the abbot of Tashi Lhumpo Monastery. The title of successive
incarnations of Sakya Pandita who reside in Tashilunpo. The Dalai Lamas are believed to be
incarnations of Avalokiteshvara, but the 5th Dalai Lama declared his teacher was on an even
higher level, a manifest incarnation of the Dharmakaya Buddha Amitabha. The Panchen
Lamas were the teachers of the Dalai Lamas, and were considered to be incarnations of
Amitabha. His spiritual authority is second only to that of the Dalai Lama within the Gelugpa
sect. The Panchen Lama reincarnates again and again, but, unlike the Dalai Lama he has no
political responsibilities. In case of the death of the Dalai Lama, the Panchen Lama holds the
position of HHDL's spiritual representative. As a result of the socio-political machinations of
the Chinese in the mid-twentieth century the Panchen Lama did begin to hold political office.
The Panchen Lama is now a title like Vice President or Prime Minister that Tibetans identify
with the second greatest leader of Tibet. The current Panchen Lama was 6 years old when he
and his parents were kidnapped from their home in Tibet by the Chinese government. He is
the world's youngest political prisoner and has been missing for over four years. Visit this site
to find out more about the Panchen Lama:
http://www.tibet.ca/panchenlama/
pandit / pandita (S): Master of the Buddhist arts and sciences. Specifically, the pandit
masters the five principal and secondary categories of traditional indian knowledge.
Medicine; sound and psychoacoustics; the Dharma (interior knowledge); reasoning; religious
art; astrology; poetry; periphrasis or circumlocution; harmonious composition; the applied
arts.
Pang Mipham Gonpo: Disciple of the great translator Vairocana. Although in his 80s when
he met his teacher, Pang Mipham Gonpo was able to manifests the rainbow body.
paramita (S): Lit. gone-beyond, ie, Perfection. The paramitas are the framework of the
bodhisattva's religious practice, usually consisting of six categories, sometimes ten. The six
are:
1. the perfection of charity (dana)
2. virtue (sila)
3. perseverance (kshanti)
4. vigor (virya)
5. meditation (dhyana)
6. wisdom (prajna).
The 10 paramitas feature the same six with the additional being phases in the maturation of
prajna. These are the perfection of skillful means (upaya), vows, powers, and transcendent
wisdom (S. jnana, T. ye-she). This tenth paramita is also referred to as Cloud of Dharma.
Patanjali (S): A Saivite Natha siddha (c. 200 bce) who codified the ancient yoga philosophy
which outlines the path to enlightenment through purification, control and transcendence of
the mind. One of the six classical philosophical systems (darshanas) of Hinduism, known as
Yoga Darshana. His great work, the Yoga Sutras, See: raja yoga, yoga.
Pemako (Padma Ko) (T): A "beyul" or "hidden land" located on the border between Kham
and northeastern India, one of the 108 beyul scattered throughout the Himalayan region.
These remote areas were empowered by Padmasambhava as sacred environments where the
outer elements are in harmony and blessings are ever present. Spiritual realization is easily
attained in such places and, in some cases, the beyul also act as sanctuaries providing
protection in times of war or famine. Guidebooks on how to get to the hidden lands were
written by Padmasambhava and concealed as terma to be revealed when the appropriate
conditions arose. In the case of Pemako, the terma regarding its location was first revealed by
Rigdzin Jetsun Nyingpo (1585-1656). Another guidebook was later discovered by Rigdzin
Dudu1 Dorje (1615-1672) who then opened up the area although it was not until the late 18th
century that it became a place of pilgrimage.
Phowa (T): "Transference of Consciousness." A meditation practice based on transferring
one's consciousness out of the body. This practice enables one to have confidence in reaching
liberation at the time of death, even if one has not had the opportunity to devote large amounts
of time and energy to the practice of meditation beforehand.
Phrom: The country of Phrom, where King Gesar ruled over the Turks (Eastern Turkestan).
King Gesar ruled from Rum (Byzantium or Anatolia), the ancient Rome of the Near East.
Known as Gesar of Ling, note that "Ling" is a Tibetan abbreviation of the term denoting the
whole world, (as in 'Dzam-ling, Skt., Jambudvipa). Gesar conquered most of western-central
Asia in the 7th Century CE, probably ruling Anatolia from Byzantium.
Phurba (T): Nail or wedge. A magical tent-stake or dagger derived from Bön for ritually
subduing demons. Originally associated with necromancy, the use of the phurba was
introduced into the practice of Tibetan Buddhism by Padmasambhava. As a system for the
direct transmutaton of negative forces, it plays a central role in a system of meditative practice
that was also transmitted by Yeshe Tsogyel. The actual phurba is a three-edged knife with a
handle often in the shape of half of a dorje or bearing the images of the countenance of a
wrathful deity. They are usually made of either made of wood, iron, bronze or brass. Phurbas
are used in tantric ceremonies to exorcise demons (physical and psychological obstacles) or as
a spiritual nail to pin down the distractions of greed, desire and envy. The origin of the phurba
is associated with a long Tantra presented by Padmasambhava at the beginning of his journey
to Tibet. Vajrakilaya, a deity sometimes personified as a winged phurba plays an important
role as a yidam in both the Sakya and Nyingma schools.
Pipal: The pipal is a fig tree (Ficus religiosa) of India, also know as a Bo tree. The Latin
name reflects the story that Gautama Buddha received enlightenment under a Bo tree at Bodh
Gaya. A slip of this very tree was planted at Anuradhapura in present day Sri Lanka by
Sanghamitta, the founder of an order of Buddhist nuns in the 3rd centuryb.c.e. It is now
considered one of the oldest living trees on the earth. The pipal tree can grow very large, up to
100 feet high. The fallen leaves are often decorated with drawings and prayers and sold to
pilgrims.
pitta (S): Hot bile. In Ayurvedic medicine, pitta is bodily heat-energy that governs nutritional
absorption, body temperature, and intelligence. It is one of three bodily humors (doshas); the
fire humor.
practices of liberation: The main practice is to continue in the state of naked awareness, or
rigpa. Its secondary practices can be varied and act as a support if one understands and applies
the significance of Bodhicitta . The key function is to overcome self-impossed limitations and
dualistic conceptualization.
prajna (S): discriminating wisdom, T. she-rab. Fundamental wisdom or insight; the sixth
Paramita.
Prajnaparamita (S): Literally, 'wisdom gone beyond' also called Mahaprajnaparamitra, and
the name given to one of the most important collection of texts in Mahayana Buddhism.
Know as the Great Sutra of Perfect Wisdom That Reaches the Other Shore, it refers to a series
of about 40 Mahayana sutras which all deal with the realization of Prajna or Transcendent
Wisdom and the Doctrine of Emptiness. They are part of the Vaiputiya-sutra of the Mahayana
and are said to have been composed around the beginning of the common era. Some of vthese
works were written in Sanskrit and then translated into both Tibetan and Chinese before the
originals went up in flames, torched by Islamic fanatics near the end of the 13th century. The
sutras in this collection that are best known in the west are The Diamond Sutra
(Vajrachechedika) and the Heart Sutra (Mahaprajnamitra-hridya-sutra). Their most important
interpreter was Master Nagarjuna. Most of these sutras are dedicated to the Arhat Subhuti and
are said to have been delivered on Vulture Peak . The oldest part is probably the
Ashtasahasrika. It contains 8,000 verses and is composed of discussions the Buddha had with
several of his students and constitutes the basis of all the other Prajnaparamitra sutras.. ***
Also, Prajnaparamita is the name of the four-armed female Buddha who represents perfect
wisdom. Her mantra, TADYATHA OM GATE GATE PARAGATE PARASAMGATE
BODHI SVAHA is part of the Heart Sutra.
praktimosha (S): The code of five ethical precepts taken for either a specified length of time
or permanently, by both layman and monks. These consist of vows not to kill, lie, steal,
engage in sexual misconduct or intoxicants.
Pramana In the tradition of buddhist logic, pramana is concerned with sources of knowledge,
the means of valid cognition and how we know what we know. Masters Dignaga (5th-6th c.)
and Dharmakirti (6th-7th c.) elaborated a system of pramanas which taught that there are two
sources of knowledge; inference and direct perception. What is valid knowledge of perception
is commonly established by the 3 analyses 1) investigating perception. e.g.; by looking we can
see that there is a tree. But not all knowledge is perceptual; one may employ valid inference
using reliable signs- e.g.; you hear a bird outside, and by that you infer that a bird is there.
This is not just unsupported opinion. 2) Inferential investigation shows that we have a
justification for our conclusion although it is not the highest certainty either. Wisdom could
have direct perception of the bird, just as when we directly see a sparrow in front of us. It sees
the nature of things as they are, e.g.; emptiness, impermanence etc. Things that are very
hidden and hard to discover and cannot even be known by reasons can still be known by 3)
investigation of true words. For example the Buddha predicted certain events that later
actually occurred. He predicted that various good things would happen if certain practices
were followed. Those who believed him eventually verified this. Such teachings are beyond
ordinary thought. They cannot be immediately verified by normal mental processes, but later
can be by wisdom. For example, in the beginning we cannot verify that all beings have
Buddha nature. We must take it on trust. But if we become enlightened, we can see the truth
of this for ourselves. It becomes direct perception. Therefore, through these three
investigations, we can eventually verify for ourselves with certainty that the Buddha's
teaching is reliable. Pramana, tshad ma, means perfect, reliable, valid, authentic, and nonerroneous. It can be applied to perfect persons, correct perception, valid logical inference,
trustworthy scripture, and so forth. Of course we must give reasons why this is so, since no
one thinks their own doctrine is invalid.
"Attaining pramana is not simply that one has true ideas or perceptions, but that one becomes
a genuine being as a whole."
-the above comments on Pramana are based on the teachings and words of KPSR
Pramodavajra (S) Tibetan: Garab Dorje. Indestructible Joy. Also called Prahevajra, and
Surati Vajra. Early yogin and tantric adept who apparently lived in the century when BCE
turned into CE; with dates ranging from 184 BCE - 57 CE. His life story, according to the
tradition, is full of miraculous events and powers, yet Tibetans regard him nevertheless as a
historical figure as well. Born in Oddiyana from the womb of a royal nun, Garab Dorje is
generally regarded as the actual originator of Dzogchen. Regarded as a nirmanakayaemanation (see Trikaya) of the Buddha Vajrasattva, Garab Dorje received all the 6.4 million
tantras and oral instructions of Dzogchen directly from the heavenly realm and thus became
the first human vidyadhara (Skt., knowledge holder, T. rig-dzin) in the Dzogchen lineage.
Having reached the state of complete enlightenment, he then transmitted these teachings to his
retinue of exceptional beings, among whom Manjushrimitra is regarded as the chief who in
turn passed them on to Sri Singha. Centuries later, also Vairocana and Padmasambhava are
known to have received the transmission of the Dzogchen tantras from Garab Dorje's wisdom
form; i.e. through a direct vision on Lake Dhanakosa in Oddiyana. Garab Dorje composed a
text known as "The Natural Freedom of Ordinary Characteristics," yet is especially famous
for his "three incisive precepts" or "Three Lines that Strike at the Vital Point"; his last
testament in the form of three essential statements given to Manjushrimitra; summing up the
teachings of Dzogchen:
1. direct introduction to one's own nature.
2. deciding that there is nothing other than this to be attained
3. directly continuing with confidence in liberation.
prana (S): Vital Air. Tibetan: rLung, "vital wind." Chinese: Chi, "vital energy ." Life Force.
From the root "pran," to breathe." Prana in the human body moves in the pranamaya kosha as
five primary life currents known as vayus, "vital airs or winds." These are prana (outgoing
breath), apana (incoming breath), vyana (retained breath), udana (ascending breath) and
samana (equalizing breath). Each governs crucial bodily functions, and all bodily energies are
modifications of these. Usually prana refers to the life principle, but sometimes denotes
energy, power or the animating force of the cosmos.
pranayama (S): Breath control." See: Raja Yoga.
Prasanga: This word refers to the undesired consequences or contradictions revealed through
reasoning and 'reductio ad absurdum' logic employed to dismantle concepts, theories and
philosophical propositions. Thus Prasangika means making use of contradiction to reduce
fallacious thinking to absurdities. Among the Madhyamika schools, the Prasangika
Madhyamika continues what was set into motion with Nagarjuna, Aryadeva and Chandrakirti,
who were among its early proponents, and persists today as the predominant philosophical
view of the Gelugpa school of Tibetan Buddhism, as ably propounded by His Holiness the
Dalai Lama.
prayer wheels: Cylinders filled with copies of the mantra "Om Mani Padme Hum," as many
as possible, printed on very thin tisssue paper (or these days on microfilm). The paper is
wound around a spindle and covered with the free-floating protective cylinder. The wheels are
made to be turned by hand, wind or water.
preta (S): Hungry ghost; T. yi-dvags. A lower dimensional being subject to intense suffering
being plagued by deep attachments with manifest an immense hunger and thirst which are
impossible to satiate.
prostrations: Whole bodily gesture of devotion and submission performed before the teacher
or an empowered shrine. In the Tibetan preliminary or "foundational" practices, called
'ngondro,' practitioners chant or recite 100,000 purification mantras; mentally creates 100,000
offerings (mandalas); 100,000 mantra repetitions of the guru while mentally realizing that the
teacher is a reflection of one's true nature; and 100,000 prostrations, while seeking refuge in
the Three Jewels; Buddha, Dharma, and Sangha. When doing prostations, the practitioner
touches the crown of the head, the throat, and the heart (standing for body, speech, and mind),
lies down full-length on the floor, then comes back to a standing position and starts over.
Most Tibetan Buddhists also prostrate three times on entering any sacred space such as a
temple, to show respect for the teachings and let go of mundane concerns.
Protectors, Dharma Protectors: Tibetan: Cheu Chyong. There are three kinds: Jigtenpa,
unenlightened energy-fields believing in a "self" are better avoided, they may be very difficult
customers. If controlled by yogis like Guru Rinpoche, they become Damzigpas, held positive
by the promise not to harm beings. They often look somewhat "unusual" and, gradually
becoming Bodhisattvas, manifest a vertical wisdom-eye in their foreheads. The most
important protectors are direct emanations of the Buddhas: male Mahakalas and female
Mahakalis. They are harmonious in outer appearance and are always from the eighth
Bodhisattva-level and up. From the taking of Buddhist Refuge they ensure that every
experience becomes a part of the practitioner's way towards Enlightenment. The Dharma
Protectors are a category of deities whose rituals aim at the destruction, of all internal and
external adverse forces which arise to menace either ones own spiritual practice, or that of
another or the Dharma in general. These deities are tied to the Buddhas by oath to defend the
Dharma and its practioners under all circumstances. They present unpleasant and wrathful
aspects with the goal of repelling harmful beings that require such an appearence for their
taming.
provisional and definitive meaning: Tibetan: trangdon [and] ngedön. On a general level,
provisional meaning is for general, or relative, communication. A teacher teaches in
provisional terms to a disciple because the audience could only understand duality or dualistic
terms. Listeners who understand the essence can experience definitive meaning.
Pudgalavadin: See Vatsiputriya
psychic powers: Sanskrit: siddhis, T. ngo-drub. Also, the Six Psychic Powers: the heavenly
eye; the heavenly ear; power with regard to past lives; power with regard to the mind;
spiritually based psychic powers; the extinction of outflows.
puja (S): Worship, adoration. A ceremony in which prayers are offered to the deities to draw
down their blessings or invoke their help. Pujas are performed to avert and clear the three
types of obstacles, conditions which prevent us from achieving our worldly and spiritual
goals. There are three types of obstacles: Worldly obstacles: those affecting day to day life,
relationships, business, finances. Inner obstacles: emotions that affect health or mental state.
Secret obstacles: subtlest patterns obstructing the attainment of innate wisdom. Pujas are also
performed for the dying, to help pacify their mind, and for the deceased to bless and guide
their mind to a higher state of rebirth and liberation. The type of puja performed depends on
the type of affliction and the individual's connection to the deity.
punya (S): Virtue or merit.
pure land: A land purified of evil, suffering, and difficulties through the work of a
bodhisattva, or bodhisattvas. Pure lands are the subject of a genre of Mahayana scriptures, the
most widely known being the Sutras discussing the pure land of the Buddha Amitabha, called
Sukhavati ('Blissful'), or Tibetan "Dewa-chen," land of great bliss. In Indian Buddhism, these
sutras seem to have been a minor current of devotional theology geared towards the less
philosophically inclined, a current which would blossom into a major trend in China and
Japan. This culminated into the Pure Land Sect of Chinese and Japanese Buddhism, which
aimed to be a 'populist' sect catering to the spiritual needs of those lay Buddhists who were
not able or willing to tread the highly disciplined and philosophical paths typical of the
monastically oriented Buddhist sects. In China, the Pure Land Sect would be eclipsed by the
Ch’an (J. zen) sect, who succeeded in becoming the dominant 'populist' sect (and which
would literally absorb the Pure Land sect and adopt many of its practices, such as the chanting
of Amitabha's name). In Japan, the Pure Land sect would be more successful, splintering into
a number of sub-sects. Its core methods were plagiarized to some extent by Nichiren, who
would found a Tendai-oriented sect which chanted the title of the Lotus Sutra, rather than the
name of Amitabha Buddha. Because of their populist character, both Nic
R
Rahula (S): Literally, "fetter" or "impediment." The son of Siddhartha Gautama born shortly
before he chose to leave the palace as a homeless wandere and seek enlightenment. Rahula
later became a buddhist monk.
Rainbow body: This term relates to one of the highest attainments when, upon dying, the
corporeal form is transformed into a body of light, primordial awareness, a 'light without
shadow.' At the time of death the adept's physical body and mind are dissolved into the pure
radiance of deathless awareness. The only worldly remains left behind are bits of hair and
nails. Reports of the attainment of rainbow bodies persist throughout the history of Vajrayana
Buddhism up until the present time, both in Tibet and India.
Raja Yoga: "King of yogas." Also known as ashtanga yoga, "eight-limbed yoga." The
classical yoga system of eight progressive stages to Illumination as described in various yoga
Upanishads, the Tirumantiram and, most notably, the Yoga Sutras of Patanjali. The eight
stages are: yama (restraints), niyama (observances), asana (posture), pranayama (breath
control) pratyahara (withdrawal), dharana (concentration), dhyana (meditation) and samadhi
(enstasy, mystic oneness).
Ratnasambhava (S): Jewel-born. Tibetan: Rinchen Jung-né. The third of the five
Transcendental Buddhas, associated with the southern direction. With his right hand he makes
the mudra of generosity. Seated upon a throne supported by horses, his body is a rich golden
yellow and represents the primordial wisdom of equality. He is associated with the skandha of
feeling-sensation and the transformation of pride.. His consort is called Mamaki, (T. She who
makes mine).
Refuge: Tibetan: kyab. A reorientation towards values that can be trusted. One takes refuge in
the state of Buddha as the goal, in the Dharma - the teachings - as the way, and in the Sangha
- the practitioners - as one's friends and companions on the way. These are called the Three
Jewels. To practice Vajrayana, one needs the additional Refuge in the Three Roots, which are
Lama, Yidam and Protector. They are the sources of blessing, inspiration and protection along
the way.
reincarnation: Sanskrit: Punarjanma. "Re-entering the flesh." In the Hindu systems, it is the
process wherein souls take on a physical body through through the birth-death cycle. In
Hinduism, the cycle ends when karma has been resolved and the Self God (Parashiva) has
been realized. This condition of release is called moksha (liberation). The soul continues to
evolve and mature, but without the need to return to physical existence. In Buddhism, the
cycle ends when one awakens to one's true nature, also called "enlightenment." Technically
though, in Buddhadharma, there is no actual being who moves in and out of the flesh, but
rather a continuity (S. santana) of causes and effects which is sometimes expressed physically.
Therefore, the term rebirth (as a step in a cyclic process) rather than reincarnation (implying
an entity who is returning to the flesh) is preferred. In Mahayana Buddhism, practitioners vow
to seek enlightenment and take rebirth in the cycle until all other sentient beings have been
liberated. Such practitioners are termed Bodhisattvas.
Rimé : Lit. "unbiased" -the term applied to the current in Tibetan Buddhism that originated in
eastern Tibet in the 19th century. It arose from the need to overcome closed-minded sectarian
biases in the evaluation of the doctrinal traditions of the various schools and to accept each
tradition on its own merits, emphasizing the generally broad common ground shared by all the
schools. The movement was initiated by Jigme Lingpa and championed by the Sakyapa
teacher Jamyang Khyentse Wangpo (1820-1892). Among his students, the most important
were Chögyur Dechen Lingpa (1829-1870) and Jamgon Kongtrul the Great (1811-1899). The
fundamental attitude of unbiasedness in this movement was most evident in the person and
work of Jamgon Kongtrul Lodro Thaye. The rimé movement attracted several outstanding
scholars whose writings comprise the authoritative texts used by many modern Tibetan
teachers, especially those of the Nyingma and Kagyu traditions. The influence of the Rimé
teachers and succeeding generations of their students was a clear structuring of doctrinal and
practical materials, based on the example of the Gelugpa school. The process within the Rimé
movement of reviving transmissions of teachings that had been thought lost and providing
them with fresh commentary also embraced the traditions of the other schools. Works of the
Kagyüpa, Sakyapa, Kadampa (a.k.a. Gelugpa) and Chöd lineages are also found in the Rimé
collection of texts. Additionally, the Rimé teachers advocated revival of the Bön teachings.
Besides their religious activities, they also found time to be politically active as mediators
with the central government in Lhasa.
rinpoche (T): Honorific title used by Tibetans for highly respected spiritual teachers; literally,
"Precious Jewel," or "Great Precious One." Reserved properly for incarnate lamas and
eminent spiritual teachers. It is used as both a term of address, and as the last element of the
name.
Rinzai (J): One of the three remaining schools of Zen in Japan, it was founded by Rinzai
Gigen in China during the Tang Dynasty. It is known for the use of koans as a way to
enlightenment.
Riwoche (T): A non-sectarian monastery in Kham (eastern Tibet) where both Kagyu and
Nyingma traditions were practiced. The original Riwoche Monastery in the Riwoche region of
Kham in eastern Tibet was home to 1,000 resident monks and was famous for the strength of
its teaching and practice, its history filled with many wondrous and miraculous events.
Trinley Jampa Jungne, the seventh Jedrung Rinpoche, was a high-ranking teacher at Riwoche
Monastery and an important Nyingma lama. Jedrung Rinpoche also was a terton -- his terma
name was Dudjom Namkhai Dorje - and was one of the three principle root gurus of His
Holiness Dudjom Rinpoche, the late Jigdral Yeshe Dorje. Khenchen Palden Sherab Rinpoche
was trained at Riwoche. Riwoche was occupied in 1911 and temporarily served as a garrison
for Chinese troops during a short-lived invasion of Tibet. The monastery was greatly damaged
in the early 1960s during Red Chinese occupation.
Root Lama: Or root guru, root teacher. Tibetan: Tsa-wai Lama. Teacher from whom one has
learned the most about ; from whom one has received empowerments, instructions, and
precepts which form the core of one's own practice.
Roots, Three Roots: Tibetan: tsa-wa sum. Guru, yidam, and dharmapalas; an expanded form
of refuge invoked in the vajrayana. The guru is the source of inspiration and enables one to
experience the nature of one's own mind. The yidams are the source of siddhis. Yidams are
sambhogakaya forms - subtle manifestations of dharmakaya - only directly experienced by
realized bodhisattva. In the vajrayana they are visualized as objects of meditation. As
meditational deities, yidams embody the practitioner's enlightened nature. The dharmapalas
and dakinis are also sambhogakaya forms. They are the source of actions and protect the
practitioner from obstacles along the way to buddhahood. Both yidams and dharmapalas are
in their essence inseparable from the guru.
Roshi (J): An honorific title given to a Zen Buddhist master. Literally "old man," this title is
also denotes a lineage holder.
Rudra : The word rudra is sometimes used for wrathful herukas in the Akanistha pure realm
who appear standing on top of the bodies of different beings in order to subjugate them, or for
emanations of buddhas or bodhisattvas in the fields of those needing training, in accordance
with that particular field. It is more commonly used to designate a being born in a malignant
form as a result of broken tantric commitments in previous lives. This type of rudra is usually
accompanied by a retinue of other beings of less power but similar karma. Their main activity
is to cause obstacles to the propagation of the teaching of the secret mantrayana. For this
reason, special practices to slay and liberate rudras are performed before important
ceremonies. The practices to subjugate rudras are always wrathful, as peaceful means are
ineffective in this regard. The Vajrakilaya tantras were given to us by Guru Padmasambhava
because he realized we would experience obstacles to our practice of the secret mantrayana by
these malignant forces.
rudraksha (S): "Eye of Rudra; or red-eyed." Refers to the third eye, or ajna chakra. Marblesized, multi-faced, reddish-brown seeds from the Eleocarpus ganitrus, or blue marble tree,
which are sacred to Siva and a symbol of His compassion for humanity. Garlands, rudraksha
mala, of larger seeds are worn around the neck by monks, and nonmonastics, both men and
women, often wear a single bead on a cord at the throat. Smaller beads (usually numbering
108) are strung together as a mala, or rosary, for mantra meditations and chanting. Rudrashka
malas are also used by Tibetan Buddhists.
rupa (S): Tibetan: zug. Body. Also Buddharupa. Statue or image of a buddha or other
enlightened being. Also, in the system of interdependent origination, rupa is half of the fourth
nidana, the other being name, together comprising nama-rupa or name and form, a reference
to the five skandhas, one of which is form (rupa), the other four being mental faculties
(nama).
S
sadhaka (S): practitioner
sadhana (S): Tibetan: Drub-tob, method of accomplishment. 1. Religious or spiritual
disciplines, such as puja, yoga, meditation, japa, fasting and austerity. The effect of sadhana is
the building of willpower, concentration, faith and confidence in oneself and in the guru. 2. A
highly structured technical text focussing on Deity Yoga using various meditation and
recitation techniques. The basic tool for practicing the Two Stages of Yoga - Generation and
Perfection. The stages of a practice guiding one to realization.
Saha world: Refers to the realm of existence where sentient beings must suffer the results of
great delusion. Saha translates as "bearing" and "enduring." The world where beings endure
immense suffering. The opposite of a Pure Land. "Our way of appearance is to wander about
in the cycle of existence, driven by the attachment to a self. We perceive as a self what does
not exist as a self, as mine what doesnot exist as mine, and experience manifold suffering
under the sway of this perception." -Khenpo Tsultrim Gyamtso Rinpoche.
Sakya (T): Also Sakyapa - "School of the Gray Earth." One of the four schools of Tibetan
Buddhism. Stressing the study of philosophy, this school has contributed some of the most
important philosophical commentaries. Founded by Kunga Nyinpo of the Khon family, c.
1073, student of of the Indian yogi Virupa. Principal leaders of the Sakya Sect are still Khon
family members. Three lineages: Zhalu, or Bupa - c. 1350; Jonang - c. 1350; Ngor - 1459.
http://www.tibet.com/Buddhism/sakya.html
Sakya (S): Also Saka, Shaka, Shakya. The clan or tribe to which the historical Gautama
Buddha belonged, in northern India and Nepal. Observers of the Vaisnava (Hindu) religion
that preserved its literature in Sanskrit. In the sixth century bce, north India was home to a
dozen or more kingdoms and oligarchies, including the kingdom of Kosala, which in the
Ramayana is described as being ruled by Dasaratha and his son Rama at one time, their
capital located at Ayodhya. The Sakya tribe, which ruled over Kosala in the sixth century, had
its capital at Sravasti in the Himalayan foothills. The Shakya clansmen dwelt along the river
Rohini that flowed among the southern foothills of the Himalayas and it is at nearby Lumbini
(now in Nepal) that Siddhartha Gautama was born in or around 563 bce on a full moon night.
King Suddhodana Gautama had transferred his capitol to Kapila and there had built a great
castle. His young wife Mayadevi died seven days after giving birth to her first son, the Prince
Siddhartha Gautama, who left the palace at 29. Six years later he had attained his goal. After
enlightenment, the Buddha returned to his people to share the teachings with them. King
Suddhodana, suffering inwardly from his son's choice to abandon the throne, held aloof, but
afterward became his faithful disciple; Maha-Prajapati, the Buddha's step-mother, Princess
Yasodhara, his wife, Rahula, his son and all the members of the Shakya clan, had great
devotion to the Buddha and followed him. Foremost among these was the Buddha's cousin
and attendant, Ananda. After Shakyamuni's father died as a lay disciple, he declared that a lay
disciple, whose mind is free from the poisons of lust, attachment, false views, and ignorance,
is no different than anyone else who is free.
King Virudhaka, son of King Prasenajit of Kosala made war against the Sakyas during the
lifetime of the Buddha. Sagarhawa is believed to be the site where thousands of Sakyas were
massacred, marking the end of their republic. Since both Gautama and his son Rahula became
monks, King Suddhodana had no heir. (It is not clear whether dynastic rule prevailed in the
republic.) General Bhadraka succeeded Suddhodana, followed by Mahanama, who also
became a monk. Sakya power weakened and Kapilavastu became a feudatory of the powerful
kingdom of Kosala and then of Kasi. There had been repeated incidents of military aggression
between the Kosalans and the Sakyans. Fearing a famine the Shakya warrior chiefs agitated
for a war with the Kolyas over water rights to the Rohini River. The Kolyas had built a dike to
conserve water; when they refused the Shakyas' demand to dismantle it, both sides prepared
for war. Just before the battle was to begin, the Buddha spoke to both sides, asking them to
compare the value of earth and water to the intrinsic value of people and the human blood
they were about to spill. King Prasenajit asked the Sakyas for a bride. The Sakyans were
resistant to this, considering the Kosalans barbarians. Instead, they decided to deceive them
and offered a beautiful Sakyan slave girl to the Kosalans. Unaware of her non-royal roots, the
King married her and had a son, Prince Virudhaka. As a young man, Virudhaka was sent to
Kapilavastu to train in the use of weapons. One day he was insulted by a Sakya military
officer who made reference to the low origins of Virudhaka's mother. When he grew older,
after he had usurped his father's throne at Sravasti and murdered his half-brother Prince Jeta,
he invaded the Sakya country. The Buddha interceded a few times, but eventually Virudhaka
had his way. Survivors fled to various places, including Vaisali and Rajgriha in Magadha.
Some went to Vedi from where Asoka, three centuries later, got his bride. That perhaps
explains the initial Buddhist influence on him.
samadhi (S): Tibetan: Ting nge dzin, deep meditation. State of profound mental
absorption."Sameness; evenness, contemplation; union, wholeness; completion,
accomplishment." Samadhi is the state of true yoga, in which the meditator and the object of
meditation are one. Samadhi is of two levels. The first is savikalpa samadhi (enstasy with
form), identification or oneness with the essence of an object. Its highest form is the
realization of the primal substratum or pure consciousness, Satchidananda. The second is
nirvikalpa samadhi ("enstasy without form or seed"), identification with formless bliss, in
which all modes of consciousness are transcended. This brings in its aftermath a complete
transformation of consciousness. See kundalini, Parashiva, raja yoga, Self Realization,
trance.
Samantabhadra (S): Tibetan: Kuntuzangpo, "All Good." The primordial Buddha associated
with originary wisdom, and compassion. He is the antecedent of all and the expanse of reality.
He holds sway over existence and quiescence in their entirety. He is naked and blue in color,
and is most often pictured embracing his white consort Samantrabhhadri. They are another
emanation of Adibuddha, the ever-present potential for Buddhahood, that has always been
and always be. He symbolizes Dharmakaya, or "state of Truth." A form of Vairocana and a
dhyanibodhisattva (spiritual meditation buddha), who is depicted sitting on a throne carried by
a white elephant. Also called Visvabhadra Bodhisattva, Universally Worthy Bodhisattva. In
Chinese Buddhism, Samantabadhra is one of the Four Great Bodhisattvas, the Bodhisattva of
Great Conduct, representing the Law and proclaiming the "Ten Great King Vows" -guidelines for cultivating dharma.
samaya (S): Tibetan: dam-tsig. A bond; to be bound by an oath, vow or promise. The sacred
vow which binds tantric practitioners to their practice and the basis for rapid psychological
and spiritual growth in Vajrayana Buddhism. Through the unbroken connection to the teacher,
meditation forms and co-disciples, students quickly manifest their bodhi-potential. The bond
to one's first teacher is considered very important.
Sambhokakaya (S): T. longs-ku. Second of the three bodies of a Buddha. The body of
perfect enjoyment, the illuminating potential of mind. The visionary and communicative
aspect of Buddha nature directly perceivable only by high bodhisattvas
samsara (S): Tibetan: khor-wa. Going round in circles. The phenomenal world experienced
dualistically, from the viewpoint of ego-clinging. Transmigratory existence, fraught with
emotional reactivity, deluding notions, impermanence and change. The cycle of birth, death
and rebirth; the total pattern of successive earthly lives until the moment of awakening in
which one realizes the true nature of appearances.
samudaya (S): Cause of suffering. Second of the four noble truths.
Samye: This was the first great monastery built in Tibet and was the work of King Trisong
Deutsen, Shankarakshita and Padmasambhava. Samye, 'The Inconceivable One,' was built in
the shape of a great mandala modeled after a monastery in India featuring Mt. Meru as the
center temple and four temples in each of the four directions. Samye became the most
important place of meditation, worship, teaching, translation and research and included a great
library, museum, and a vast treasury of Buddhist scriptures. In later years it was open to all
schools of Tibetan Buddhism and served as a refuge for Indian pundits troubled by the decline
of Buddhism in India.
sandalwood: Chandana. The Asian evergreen tree Santalum album. Its sweetly fragrant
heartwood is ground into the fine, tan-colored paste distributed as prasada in Saivite temples
and used for sacred marks on the forehead, tilaka. Sandalwood is also prized for incense,
carving and fine cabinetry.
Sangha (S): inseparable (T) Gendun. Lit. virtuous aspiration. The community of those who
practice the dharma.
Sangye (T): The Tibetan word for Buddha. It combines the notions of complete purification
(sangs) and rgyas, expansion (that is, of knowledge and beautiful qualities).
Sangye Menla (T): The Medicine Buddha, Healing Buddha, Bhaisajyaguru.
sannyasin: "Renouncer." One who has taken sannyasa diksha. A Hindu monk, swami, and
one of a world brotherhood (or holy order) of sannyasins. See: swami.
Sanskrit: "Well-made; perfected." The classical Aryan language of ancient India, systemized
by scholars. A sacerdotal language, Sanskrit is considered a pure vehicle for communication
with the celestial worlds. It is the primary language in which Hindu and Buddhist scriptures
were written, including the Vedas and Agamas. Employed today as a liturgical, literary and
scholarly language, but no longer used as a spoken tongue. With the exception of a few
ancient translations probably from Pali versions, most of the original texts in Buddhism used
in China were Sanskrit.
Sarasvati (S): Indian goddess of sound and music, the muse of learning and literature, patron
of the arts and sciences. She manifested in human form as Yeshe Tsogyal. In India, was
regarded as the source of the Sanskrit language and its Devangari script.
Sariputra (S): One of the 10 great disciples and right hand attendant to Shakyamuni Buddha,
renowned for his deep wisdom. A former incarnation of Dudjom Rinpoche, Sariputra figures
prominently in certain sutras. He is represented as standing on one side of the Buddha with
Maudgalyayana on the opposite side. He is to reappear as Padmaprabha Buddha.
Sarma: After an initial dissemination of teachings during the Royal Dynastic period (7th
through 9th centuries), there was a "dark period" during which central political control broke
down. With the re-establishment of some political centralization in Central and Western
Tibet, a second dissemination of Buddhism began. Initially, Buddhism had come into Tibetan
regions from India, China, and Central Asia; during the second dissemination, India was the
primary source. In India, there was never any division of Buddhism into old and new. In
Tibet, however, as some translations occurred earlier and some later, we find such a division.
Those involved in the new movements which developed during the second dissemination
came to refer to themselves as the new ones (gSar Ma), while those who felt themselves to be
continuing directly from lineages beginning during the Dynastic Period and the Dark Period
gradually referred to themselves as the ancient ones (rNying Ma). Any translations which
came before the time of Rinchen Zangpo (958-1055) came to be called rNying.ma, and texts
translated by Rinchen Zangpo and the majority of translations which followed, came to be
called gSar.ma or 'new ones'. Almost all texts of the Vinaya, Sutra, Abhidharma and of the
three outer tantras (Kriya, Carya and Yoga) were translated into Tibetan during the early
flourishing of Buddhism in Tibet, (old translation period). The majority of the texts of Highest
Yoga Tantra, such as Chakrasamvara, Hevajra, Kalachakra, Yamantaka, etc., were 'new'
translations, although a great quantity of translations of Highest Yoga Tantra texts were also
prepared during the old translation period. Two main systems of dividing the tantras exist in
Tibet. The Nyingmapa employ a nine level system, the upper six being divided into the inner
and outer tantras while the second is upheld by the new schools which divide the tantras into
four classes.
Sarvastivadin: During King Asoka's reign, a group of Bhiksus in Mathura developed certain
convictions about the Buddha's teachings concerning existence that distinguished them from
the rest of the sangha. They became known as Sarvastivadins, Those Who Hold That
Everything Exists. This school systematized the doctrine of the six perfections as the basic
outline of the path. This definition is still primary in all Mahayana schools. Also evolving
through this tradition is the masterpiece of buddhist iconography, theWheel of Life, which
was painted on the walls of their monasteries, as per the injunctionof the Buddha. 300 years
after the Buddha's Parinirvana, the Sarvastivadin master Katyayana composed the
Jñañaprasthana, one of the seven basic Abhidharma texts. The isolated valley of central
Kashmir nurtured the development of the Sarvastivadin Abhidharma. Vaibhasika and the
Sautrantika are offshoots of the Sarvastivadin school.
satguru (S): "True weighty or heavy one." In the Hindu systems, a spiritual preceptor of the
highest attainment, one who has accomplished Self Realization (Parashiva) and is able to lead
others securely along the spiritual path. He is always a sannyasin, an unmarried renunciate.
All Hindu denominations teach that the grace and guidance of a living satguru is a necessity
for Self Realization. He is recognized and revered as the embodiment of God, Sadashiva, the
source of grace and of liberation. Explain Upa-guru.
sati (P): Mindfulness. T. dran-pa
sattva (Skt.): T. sem chen. see sentient beings.
Sautrantika: Hinayana school that developed out of the Saravastivada around 150 C.E. The
origin of the Sautrantikas can be traced back to Kumaralata, who appeared about one century
after the Buddha’s Parinirvana. He is said to have authored the Drstantamala-sastra, the
Garland of Similes, as well as hundreds of other widely circulated texts. Kumaralata was one
of the first to explain the teachings of the Buddha through the use of simile. In literature of
this period, the Drstanta (example or illustration) is set against sutras for which it serves as a
complement or illustration. The followers of this school draw their support only from the
Sutra-pitaka and reject the Abidharma-pitaka of the Sarvastivada. Adhering strictly to the
original discourses of the Buddha as primary, Sautrantikas accepted the Sutras as the only
authoritative source of the Buddha's teachings.
The Sautrantikas posit the existence of a refined consciousness that constitutes the basis of a
human life and that persists from one rebirth to the next. In contrast to the Vatsiputriyas, who
postulate the existence of an entire 'person' that persists from one life to the next, Sautrantikas
see the consciousness as no more than the bearer of the cycle of existence, the ticket into
samsara. Into this consciousness the remaining four skandhas are absorbed at the time of
death. This notion of a continuously existing consciousness had a strong influence on the
Yogacara school. The theory of the instantaneity of everything existing is very pronounced in
the Sautrantika school. It sees in each seemingly concrete existent nothing more than an
uninterrupted succession of moments; duration is only a semblance, an illusion that is
produced by the density of succession of individual moments (S. ksanika). Nirvana for the
Sautrantikas is a purely negative spiritual event - it is nonbeing. He who has attained release is
annihilated. For the Sautrantika, akasa or space is the same as the ultimate atom, since both
are notions and nothing else. Sautrantikas assert the continuum of the aggregates to be the
person
self-liberation: Libertation of thoughts and emotions by becoming aware of them in the very
instant they arise. According to Garab Dorje: "If a thought arises, one liberates oneself in that
which arises."
Senge Dongchenma (T): Sanskrit: Simhamukha or Simhavaktra. Known as "the lion-headed
one", a powerful guardian dakini emanation of Padmasambava. She is most often dark blue
but she can be red, as she dances with a vajra chopper and skull cup.
sentient beings: Sanskrit: Sattva. T. Sem-chen. The sentient being is generally defined as any
living creature with a mind, one which has developed enough consciousness awareness to
experience feelings, particularly suffering. This generally includes all animal life and excludes
botanical life forms. These then are the object of Buddhist ethics and compassion. The
religious order exists in a larger sense not simply to aid its membership in their own personal
liberation but also to function within the world to improve the conditions of life for all
sentient beings.
seva (S): Service. The purpose of Karma Yoga. An integral part of the spiritual path, where
the aspirant strives to serve without thought of reward or personal gain. The central practice
of the charyapada.
seven treasures: Seven precious materials, representing material wealth. The list varies
somewhat from text to text. It usually includes gold, silver, lapis lazuli, crystal, agate, pearl,
mother-of-pearl and carnelian. Seven qualities listed by Jigme Lingpa in a famous prayer
found in Mipham’s Shower of Blessings. The seven treasures are faith and devotion, morality,
generosity, knowledge of dharma, respect for others, self-respect, and wisdom.
Shakyamuni (S): "Silent Sage of the Shakya Clan." The founder of Buddhism; born as the
Prince of the Sakyans, a tribe of warriors (near today's Lumbini, in Nepal), and was called
Siddhartha Gautama. After six years of wandering and ascetic practice, at the age of 35, he
attained the supreme Enlightenment, became the Buddha called Shakyamuni. The name is
also translated as "capability and kindness."
shamatha (S): Phonetic rendering of Samatha. "Dwelling in tranquility," T. zhi-ne. Referring
to calming and training the mind to concentrate on the meditative focus. It is the foundation of
Vipassana meditation.
Shambhala (S): Phonetic rendering of Sambhala. From the Skt. sam, or happiness. Tibetan:
de-byung (source of happiness). An ancient, perhaps mythical, kingdom. The historical period
ranges from 4000 BCE with the emergence of equestrian warriors from the north, to 624 CE
with the Arabic/Moslem incursions. The premise is that there was a very advanced spiritual
kingdom in Northern Central Asia 6,000 years ago that had a tremendous influence on the
origins of many "Eastern" and "Western" spiritual traditions. This would include the Semitic
traditions of Judaism, Christianity, and Islam as well as the "outgrowths of the Aryan culture"
-- Hinduism, Buddhism, and Jainism.
Shankara: Shankara lived in 8th century India and is regarded as the greatest proponents of
Vedic Dharma of his time. He was born of a humble but devout Brahman couple and early in
life developed the desire for renunciation and devotion to spiritual life. Shankara was
accepted as disciple by Govinda Bhagavatpada, who recognized his ability and instructed him
to expound the philosophy of Vedanta. He lived as a wandering monk as he fulfilled his
guru's instructions while still a young man. He is known for his scholastic and debating
attainments as well as for many miraculous activities. Shankara studied Buddhist teachings as
well as Vedic and debated with proponents of many different schools. He acquired many
disciples and established several monasteries. When Shankara took the sannyasi vows, he
promised his mother he would return to perform her funerary rites, as she had no other living
relatives to do them. Since this was against the rules for a sannyasi, he could get no one to
help him carry her body to the cremation grounds or to help with the lighting of the fire.
Finally he built the pyre himself and cremated his mother in her own backyard, igniting the
fire through yogic power.
shanti (S): Peace. T. Zhi-wa
Shantideva (S): 685-763. Master of Indian Buddhism, particularly famous for his work,
"Bodhicharyavatara," or The Way of Life of the Bodhisattva. Perhaps the most poetic and
powerful expression of teachings on bodhicitta in Mahayana literature. Author of Siksasammuccaya, a compendium of scriptural excerpts.
shastra (S): A treatise upon or exposition of a sutra; a Mahayana texts that expounds the
meaning of the sutra or group of sutras. The Indian Mahayana schools grew from an attempt
to systemasize the teachings of two groups of sutras. The Madhyamaka school clarifed and
categorized the Prajnaparamita (Perfection of Wisdom) sutras, while the Yogacarin school did
the same for the "idealist" sutras, the earliest being the Samdhi-nirmocana (c. 2nd c.) and later
the Lankavatara (4th c.). A number of the shastras are traditionally attributed to Maitreya, as
received by Asanga, founder of the Yogacarin school. These texts include the Uttaratantra
Shastra (Ratnagotravibhaga-mahayana-uttaratantra-shastra, or "Analysis of the Jewel Matrix,
Supreme Tantra of the Universal Vehicle." Other shastras attributed to Asanga include the
Madhyantavibhaga, Mahayanasutra-lamkara, and the Abhisamaya-lamkara. These and
shastras attributed to his brother Vasubhandu would be preserved, mostly in Tibet, but also in
China where they would influence the doctine of the Fa-hsiang, or Chinese Yogacarin school.
Both Yogacarin and Madhayamaka shastras were transmitted to China, largely due to the
efforts of Central-Asian scholar/translator Kumarajiva. Several Indian Buddhist schools were
entirely transplanted to China with their Indian form more or less intact, including
Kumarajiva’s "Three-Shastra School," based on Madhyamaka shastras by Nagarjuna and
Aryadeva and a Yogacarin shastra by Vasubhandu.
1.Madhyamaka Shastra
2.Dvadashamukha Shastra
3.Shatika Shastra: 100 verses, 32 words each. By Vasubhandu.
The Satyasiddhi Shastra, written by Harivarman and translated by Kumarajiva,was the text
upon which on which the Hinayana Satyasiddhi sect based its doctrine. It was a Hinayana
variation of the Sunyata (emptiness) doctrine. The term is defined as perfectly establishing the
real meaning of the Sutras.
Sherpas: Ethnic group that originally migrated from eastern Tibet and settled in the SoluKhumbu region of Nepal. They are often employed by trekkers as guides (sirdars), cooks and
porters. In recent times the term refers to anyone of any ethnic group who does these tasks.
Shinay (T): zhi-ne. Sanskrit: Shamatha. Tranquility, or "calm-abiding" meditation, which
develops calmness and concentration. One of the two basic meditations in all traditions of
Buddhism, the other being Vipashyana (S. Vipassana, T. Lhag-tong), or insight meditation.
shunyata (S): Emptiness. T. tong-pa nyid. The fact that nothing inherently exists in and of
itself. Everything arises from prior conditions, the ultimate nature of which is perfectly
groundless. See Sunyata
shishya (S): Pupil or disciple, especially one who has proven himself and has formally been
accepted by a guru.
siddha (S): "Perfected one" or accomplished yogi, a person of great spiritual attainment or
powers. T. ngo-drub pa See siddhi.
Siddhartha Gautama (S): The Northern Indian noble, son of Prince Suddhodana, who
became Shakyamuni, the historical Buddha. The name means "wish fulfilled."
siddhi (S): Power, accomplishment; perfection; blessing. T. ngo-drub. This refers to the
accomplishments that come with spiritual practice. Two kinds: Ordinary and extraordinary,
ranging from the different worldly powers to the supreme power of attaining the state of the
Buddha, the transcendental siddhi of attaining complete Enlightenment (nirvana. At lower
levels, more mundane abilities come with spiritual practice (clairvoyance, invisibility, etc.).
Extraordinary powers of the mind, developed through consistent meditation and deliberate,
grueling, often uncomfortable practices, or awakened naturally through spiritual maturity and
yogic sadhana. Through repeated immersion in samadhi, siddhis naturally unfold according to
the needs of the individual. Even ordinary Siddhis may carry with them certain supernormal
faculties such as clairvoyance, clear audience, telepathy, levitation... These can be attained by
accomplished beings having obtained a certain degree of spiritual realization; one finds them
also among others who aren't in this category but who have developed high levels of
concentration associated with certain particular practices. These powers aren't always signs of
spiritual realization; one should neither seek to cultivate them nor demonstrate them if
acquired, except in exceptional occasions. The supreme accomplishment emerges throuhg the
non-differentation of Samsara and Nirvana — this is the entryway to the Great Perfection,
Dzogchen or Mahamudra, the 13th land (bhumi) of Dorje Chang. Thus, the Siddhas have
powers and supernatural capacities which are a result of their practice of the path. See psychic
powers
Sigalovada Sutra: The sermon taught to Sigala by the Buddha; how to achieve harmony,
security and prosperity both within the family and in the society as a whole.
siksamana (S): A lay disciple who maintains the eight precepts, either temporarily or as
preparation for leaving home. The Eight Precepts are: 1) not killing; 2) not stealing; 3)
celibacy; 4) not lying; 5) not abusing intoxicants; 6) not using such adornment as jewelry or
perfumes, and refraining from entertainment; 7) not sleeping on high or broad beds; 8) not
eating food after noon.
sila (S): Morality, ethics. T. tsul-khrim. The mind-set of doing no harm either to oneself or to
others. Often accompanied by precepts and vows for practical purposes. These number 5, 8,
10, 250 or 350. Also, one of the Paramitas.
Six Spheres: Tibetan: tig-le dug. The six fundamental aspects for understanding and
practising the Dzogchen Semde (Mind Series).
1. Sphere of the Ultimate Dimension (jing kyi tigle)
2. Sphere of Purity of the Ultimate Dimension (jing mampar da pa'i tigle)
3. Sphere of the Ultimate Dimension of Phenomena (chonyi kyi tigle)
4. Sphere of Total Wisdom (yeshe chen po'i tigle)
5. Sphere of Samantabhadra (kuntuzang po'i tigle)
6. Sphere of Self Perfection (lhan gyi pa'i tigle)
six syllable mantra: (OM MANI PADME HUM) is the mantra of Avalokitesvara, the
Bodhisattva of Compassion. The six syllables represent liberation from various negative states
of mind. With OM releasing one from the realm of the Gods (Pride) , MA form the realm of
the Asuras (Jealousy), NI from the realm of humans, PAD from the animal realm (Ignorance),
ME from the Hungry Ghost realm (Desire), and HUM from the realm of Hell (Anger). Each
of the mantra's syllables also represents different aspects of one's True Nature and of the Path.
OM (AUM) is the Buddha's Body (A), Speech (U), and Mind (M) MANI is the jewel which
symbolizes the primordial reality of mind and one's intention to become enlightened through
revealing this jewel. Just as a jewel provides wealth that fullfills the wishes of beings, the
altruistic intention to become enlightened is the means to fullfill the wishes of all beings.
PADME means lotus. It symbolizes wisdom, mainly the wisdom of realizing emptiness. Just
as a lotus grows from the slime and mud, so does wisdom raise one outof ignorance. HUM
symbolizes indivisibility, the unity of intention (or means) and wisdom.
skandhas (S) heaps. T. phung-po. The five aggregates that constitute the personality: form,
sensation, perception (recognition), mental formations, and conciousness.
soma (S): elixir of immortality; Since early Vedic times, soma remains a mysterious
substance. Among the many theories: 1. Psychedelic substance used by the ancient dwellers in
the civilizations of the Indus and Ganges River basins and said to be pressed from a plant,
prossible fly agaric (Amanita muscaria); 2. a subtle fluid (neurotransmitter) released in pineal
and/or pituitary gland during ecstasy. 3. According to some archeologists, some is to be
identified with refined gold. 4. Cannibis, hashish, or marijuana.
Somapuri: Built in the 8th century, was the largest Buddhist university built in India. It was
the home to Atisha, before he went to Tibet in the eleventh century. The excavation of its
ruins revealed a structure more than eighty feet high. There were 177 rooms for 6-800 monks
surrounding a courtyard, where the ruins of a stupa, still 66 ft high, stands above the
surrounding land. The temple's foundation is laid out in the form of a visva-vajra, a cross with
arms projecting at equal distances from the center. The image of a sixteen armed Hevajra and
his prajña, and accounts of siddas who were Vidyadharas of the Hevajra teachings, indicated
that it was a center for Mantrayana study and practice. It was destroyed by Muhamad
Bhakhtyar Khalji (1197-1206), along with the other great monastic centers in Magadha, Anga,
Nalanda, Vikramasila and Otantapuri.
somaraja (S): Tibetan: so ma ra dza. "King of Soma." Cannibis, hashish, or marijuana.
sangyum (T): Female practitioner of ritual sexuality.
Soto (J): One of the three schools of Zen in Japan, the other being Rinzai. It is most
concerned with the practice of sitting meditation without koan.
sound: A form of energy and means to communicate among ourselves and with a specific
power or source. Reciting mantra refines the mind and activates spiritual energy impluses.
The traditional tantric advice of "entering into the state of the sound" suggests we go into the
state of energy, to use it as a means of communication, healing and purification while present
with clear awareness. One is asked to integrate with all energy manifestations and practices
with sound.
space-gazing: Tibetan: rigpa namharte. Dzogchen technique to integrate one's vision with
space.
Sravaka (P): Sanskrit: Shravaka, listener, hearer. Early main branch of Buddhism. These
people chose to base their practice on doctrines that were believed by everyone to be the
public teachings of the Buddha to his monks and lay disciples. At one time there were many
limbs of this Savaka branch, but only one of them has lived to modern times.That is the limb
known as Theravada, which means "way of the elders." According to Ngakpa Chogyam
Rinpoche, seeing as this term was formed when the major style of communication was oral,
the modern equivalent of this term in our culture of literacy would be ‘readers’.
Sri Singha (S): Also Sri Sinha, Shrisingha, Sri Simha): Indian teacher for whom no dates are
known. He is said to have received his initiation into the Nyingtig teachings from
Manjusrimitra, another early adept with an uncertain biography. The problem here is that Sri
Singha is regarded as the teacher of people who lived more than 200 years apart in time (see
Jnanasutra); a feat rather unlikely even for an accomplished master of secret
(alchemical/sexual) Tantra. All lineages of the Innermost Essence are based in the work of Sri
Singha (Four Cycles of Nyingtig) and reached Tibet by way of his 8th century successors
Padmasambhava and Vimalamitra and through a group of 25 Tantras given by Sri Singha to
his student Vairocana.
stupa: (S): Tibetan: Chor-ten. Sacred structure built to physically embody and preserve the
spiritual power of a great lama. A physical representation of perfect enlightenment. It
symbolizes the transformation of all emotions and elements into the five enlightened wisdoms
associated with the five Buddha families. Its symmetrical form is usually filled with relics,
mantras, etc. There are basically eight different forms which symbolize the awakening of the
Buddhas.
Sudhana (S): A young boy mentioned in the scriptures who practised the perfection of energy
by learning tirelessly from every situation and person he met.
Suddhodana (S): "Pure Rice Prince," the father of Siddhartha Gautama (Shakyamuni
Buddha). He ruled over the Sakyans at Kapilavastu on the Indian/Nepalese border. Son of
King Singhahanu who was renowned as the best archer in the world. As a young prince,
Suddhodana was successful in leading military expeditions to suppress raids by hill tribes (S.
Pandavas). For his accomlishments, the Sakyan laws which stated that a man may only take
one wife were changed so that Suddhodana was able to marry both daughters offered by King
Suprabuddha, another Sakyan who ruled over Devadha. Mahamaya became the mother of the
Buddha and her sister Maya also known as Mahaprajapati, cared for the Buddha after his
mother's death.
sukha (S): A range of contentment, from mild happiness to spiritual bliss. The opposite of
"dukkha,"or suffering.
Sumedha (S): The young Bodhisattva who received the prediction from Dipankara Buddha
that he would become a Buddha.
Sumeru (S): "Wonderful high mountain." Mythical mountain composed of gold, silver, lapis
lazuli and crystal, central to the four main continents which comprise our world-system.
Abode of all classes of gods.
Sunyata: (S.) lit.,"emptiness, void"; T. tong-pa nyid. A central notion of Buddha’s Dharma.
Ancient Buddhism recognized that all composite things are empty, impermanent, devoid of an
essence, characterized by psycho-physical suffering, decay and death. In the original schools,
emptiness is only applied to the "person" and not the elements of expereince; in the
Mahayana, on the other hand, all things, including all phenomena are regarded as without a
true essence; i.e. empty of self-nature. All dharmas are fundamentally devoid of an
unchanging core or any independent lasting substances or self-identity, and are nothing more
than mere apperances upon which mind imposes an identitiy through perceived continuity.
None of these objects exist outside of the mind which perceives them and altogether, both
subject and object are of the nature of emptiness. Sunyata is experiential realization, nondual,
beyond conceptual extremes, and not communicable in conventional language. For beings
used to discriminations and language, pointing is often done through negation. Sunyata is nothing, unreal, non-self, insubstantial, not-originated, not produced, neither real nor unnreal.
One should not, however, take this view of the emptiness of everything existing simply as
nihilism. It does not mean that things do not exist in any way at all but rather that they are
interdependent and only conceptually reified. Shunyata is often equated with the absolute in
Mahayana, since it is without duality and beyond empirical forms. Personified as the goddess
Prajnaparamita in the Mahayana Sutras, sunyata is know as the Mother of All the Buddhas
and Bodhisattvas. Individual schools present different intepretations of sunyata.
Surya: (S.)"Sun." One of the principal divinities of the Vedas, also prominent in the epics and
Puranas. Saivites revere Surya, the Sun God each morning as Siva Surya. Smartas and
Vaishnavas revere the golden orb as Surya Narayana. As the source of light, the sun is the
most readily apparent image of Divinity available to man. As the giver of life, Surya is
worshiped during harvest festivals everywhere. Esoterically, the sun represents the point
where the manifest and unmanifest worlds meet or unite. In yoga the symbolism is opposite
that used in the tantras. In Hindu yoga, the sun represents the masculine force, pingala, while
the feminine (Ida) is associated with the moon Surya (chandra). Surya also signifies the
Splendor of the Self within.
Suryachandrasiddhi (S): "Sun-Moon Accomplished One." The great adept Padmasambhava
is often said to have subdued those demons and dakinis that were fierce and demoniac, yet at
other times it is clear that he himself was initiated by such female adepts and received special,
magical knowledge from these Great Mothers. Of special interest in this regard is canto 34 of
the Padma Kathang (Sheldrakma version), where the hero "prostrated himself to the
enthroned dakini" (Suryacandra-siddhi) and "begged her for teachings; outer, inner and
secret." Also known as Laygyi Wangmo or "Great Sovereign Dakini of Deeds," she then
changes her new disciple in true magical/shamanic fashion into the sacred syllable HUM,
swallows him whole, and lets him pass through her body. In the process, Padmasambhava is
purified; he is initiated into certain teachings, and obtains a number of magical powers before
being reborn and "ejected through her secret lotus"; that is, her yoni. The power and
sublimitiy of this Magical Mother of Padmasambhava is emphasized in the text by the fact
that even her servant Kumari (Sanskrit "young one; virgin") was a woman of wonder: "With a
crystal dagger she cut open her breast, within which appeared the many-colored splendor of
the gods of the calm Diamond Plane." Both Suryachandrasiddhi and Kumari lived in the
Castle of Skulls, a term signifying that they were ancient Tibetan deities turned dharmapala;
i.e. "Guardians of the Faith."
sutra (S): Pali: sutta. "Thread." T. do; meeting or juncture. An aphoristic verse; the literary
style consisting of such maxims. A discourse by the Buddha or one of his major disciples. The
Sutra collection is one of the three divisions of the Buddhist scripture adopted at the First
Council.. This style was widely adopted by Indian philosophical systems and eventually
employed in works on law, grammar, medicine, poetry, crafts, etc. Each sutra is often
accompanied by a commentary called bhashya.
Swat: Region and River, now in the frontier province of northern Pakistan (35N..72E),
between Afghanistan and Kashmir. Formerly the kingdom of Uddiyana (Tib: Orgyen), it is a
largely inacessible region. Conquered by Alexander and became a stronghold of Buddhism.
"Birthplace of Padmasambhava and also the region where Tilopa resided."(Nalanda: 1980...pg
371) ... Suvastu is the Swat River in the Rigveda...Oddiyana (Swat in modern Pakistan).
T
tanha (S): craving, desire, thirst
Tanjur (T): Also "Tangyur." Part of the Tibetan canon, comprises about 225 volumes of
commentaries on the Kanjur and related Buddhist literature translated from the Sanskrit. The
Tanjur contains 17 sections of 3,387 commentaries by 700 scholars.
Stotra -- Praises to the Buddhas
Tantra -- Tantra Commentaries
Prajnaparamita -- Perfection of Wisdom
Madhyamaka -- Middle Way
Sutra Commentaries
Cittamatra -- Mind-Only Teachings
Abhidharma -- Science of Mind
Vinaya -- Models for the Sangha’s Way of Life
Jataka -- Life Stories of the Buddha
Lekha/Parikatha -- Letters and Accounts
Pramana -- Logic and Epistemology
Sabdavidya -- Language Studies
Cikitsavidya -- Medicine
Silpavidya -- Sacred Art
Nitisastra -- Social and Political Ethics
Visvavidya -- Miscellaneous Subjects
tantra (S): Loom, weave, T. gyu; continuity. The Tibetan word for tantra is "gyud," which
means continuum, transmission, and secret teaching. The term Tantra has two clearly defined
ways of usage: 1, a particular religious tradition with its roots in 5th century India; spreading
soon to Tibet, China, and Japan -- and more recently to Europe and the North America in the
form of "neo-Tantra;" 2, a sacred text of that tradition. The Tibetan tantric writings give
advanced, often cryptic directions of advanced yoga and meditation.
Tara (S): Tibetan: Drolma. "The Liberator" or "One Who Saves." Tara, the "Wisdom
Mother," embodies the compassionate activity of all the Buddhas, and is invoked in times of
personal difficulties, health problems, travelling and when there is need for quick, wise action.
She manifests in 21 different forms to benefit all beings. To recite the Praises to the 21
Taras is considered helpful in all adverse circumstances. In the aspect of Cittamani Tara (the
Green one, also called She of the Rosewood Forest) she quickly benefits quickly the minds of
those who pray to her. White Tara is especially associated with long life and wisdom. Unlike
the green form of this deity, White Tara has seven eyes -- one in each hand and foot, and a
third eye on her face -- to show that she sees and responds to suffering throughout the
universe; and she sits in full lotus posture. Her right hand is held in the mudra (gesture) of
giving, and her left hand holds the stem of a pink-tinged white lotus in a gesture signifying the
Three Jewels. The third eye on Tara's forehead symbolises her realisation of non-duality and
her ability to see past, present and future. Her expression is maternally gentle and loving.
Tashi Lhunpo : (T: bKra shis lhun po) is a major Gelugpa monastery founded in 1447 near
Shigatse by Gendun Drupa, one of Tsongkhapa's disciples. He served as abbot, and was
posthumously appointed HHDL I. This monastery came to be the principal residence of the
Panchen Lamas, the second highest spiritual leader of Tibet.
Tathagata (S): Thus Come or Thus Gone One. Moving as Thatness (T. de kho na nyid),
name of Buddha; one who comes forth Thus, One who is of Suchness (T. de bzhin nyid),
having realized What Isness, etc., the nature of a buddha who has followed in the steps of his
predecessors.
Tathagatagarbha (S): The seed, germ or womb of Enlightenment, the potential for
Buddhahood in every sentient being.
Tathatgatas (S): Also Transcendental Buddhas. Most commonly referred to as Dhyani
Buddhas; they are emanations of Adi buddha and serve as the meditation Buddhas, occupying
the cardinal directions in the primary tantric mandala. These Tathagatas are the Lords of five
buddha families which are ultimately inseparable, representing different aspects of the relative
world as well as the wondrous qualities of Buddhahood. Each Buddha is related to one of the
skandhas or an emotional poison as well as an aspect of wisdom by which these can be
transformed. These five Buddhas are also known as Jinas (Conquerors). They are invariably
seated and each displays a different body color and hand gestures (mudras) reflecting their
respective dispositions. Variochana occupies the center with Akshobya in the East,
Ratnasambhava in the South, Amitabha in the West and Amogasiddhi in the North.
tattva: "That-ness" or "essential nature." Tattvas are the primary principles, elements, states
or categories of existence, the building blocks of the universe. Rishis describe this
emanational process as the unfoldment of tattvas, stages or evolutes of manifestation,
descending from subtle to gross.
Ten Directions: The 10 directions of space -- the eight points of the compass plus the nadir
and zenith. A term used in scripture to indicate all-pervasiveness.
Ten Powers.: T. stobs bcu. Those powers developed by bodhisattvas are 1) reflection, {bsam
pa'i stobs} or aashayabala 2) superior reflection, {lhag bsam} or adhyaasa 3) acquisition
{sbyor ba} or pratipatti 4) discriminative awareness, {shes rab} or prajnaa 5) aspiration
{smon lam} or pra.nidhaana 6) vehicle {theg pa}. or yana 7) conduct {spyod pa}. or charyaa
8) transformation {rnam par 'phrul pa} or vikurvana 9) enlightenment {byang chub kyi sems}
or bodhicitta, and 10) turning the doctrinal wheel {chos kyi 'khor lo bskor ba} or dharmachakra-pravartana. The ten powers of a tathagata: 1) power of knowing what is possible and
impossible; 2) power of knowing how actions will ripen; 3) power of knowing the different
dispositions of human beings; 4) the power of knowing different elements; 5) power of
knowing the supreme and lesser powers of human beings; 6) power of knowing the path that
leads everywhere; 7) omniscience regarding the original of all suffering and which leads to
dhyana, liberation, samadhi, and samapatti; 8)-power of knowledge that remembers former
abodes 9) power of knowing death, transmigration, and birth 10)?
Terdak Lingpa c.1640-1714: Born Minling Terchen Gyurme at Dargye Choling monastery
in Dranang, central Tibet. An incarnation of Vairocana, he began his religious training at four,
attained realization at nine, and discovered his first terma at 17. A year earlier he became a
disciple of the Fifth Dalai Lama, later to become one of his teachers. In this way a strong
spiritual tie developed between them. It is said that once while giving His Holiness esoteric
initiation, flowers fell from the heavens, and upon another occasion, was healed on advice of
His Holiness to take a consort. He died amid auspicious signs at 68. Uniting kama and terma
lineages, he revitalized and restored Nyingma teachings to their original prominence.
Terma (T): "Mother treasure." A name for so-called "secret treasures" in the form of hidden
teachings, texts or objects; intended to be re-discovered at a future time by an inspired terton
(see below). According to the Vajrayana tradition, such texts were most often prepared, sealed
and hidden by Padmasambhava and/or Yeshe Tsogyal during the time that monastic
Buddhism, after a relatively short flowering, was outlawed in Tibet. Termas are subdivided
into different types: Sa-Ter (earth-treasure): a text or sacred object actually discovered as a
material treasure; for example in caves, lakes, trees, temple pillars, and even the sky where
they are stored to be discovered at the right time by a qualified person, a terton. Tertons are
special individuals who were once students of Padmasambhava and having already received
these instructions, they are merely re-presenting it in this time and space for the benefit of
those who require training.; and Gong-Ter (mind treasure): a text revealed to a terton by a
non-human agency, usually a Dakini or Buddha. The Nyingmapas possess the most
voluminous terma literature derived mainly from Padmasambhava and his consort Yeshe
Tsogyal. They left thousands of teachings for future times, which have been revealed again
and again by many great teachers. During the 10th and 14th centuries many terma were
discovered through dreams and visions.
terton (T): "Revealer of treasure." Term for an individual who discovers or reveals one or
more previously hidden terma ("treasures"), hidden for the sake of future generations and/or
because certain teachings were judged too advanced for the then living. Althought there are
examples of this process at earlier times in Indian Buddhism, it became especially associated
with the early Nyingmapa who used this "hide and recover" method for the transmission of
advanced teachings.
thangka (T): A thangka is a complicated, composite three-dimensional object consisting of: a
picture panel which is painted or embroidered, a textile mounting; and one or more of the
following: a silk cover, leather corners, wooden dowels at the top and bottom and metal or
wooden decorative knobs on the bottom dowel. Thangkas are intended to serve as a record of,
and guide for contemplative experience. For example, you might be instructed by your teacher
to imagine yourself as a specific figure in a specific setting. You could use a thangka as a
reference for the details of posture, attitude, colour, clothing. etc., of a figure located in a
field, or in a palace, possibly surrounded by many other figures of meditation teachers, your
family, etc.
Theravada: Main Branch of Buddhism. Means "teachings of the elders," but is also called
Hinayana "the little vessel" by the followers of Mahayana. According to Theravada
Buddhism, the individual has been given the teachings which allow one to work toward
freedom from the suffering in the world. An elder is a monk who has been ordained for a
minimum of 10 years and who is acknowledged to have attained insight. Officially, the
Theravada school is based only on what has been transmitted by these elders down through
the ages. This body of teachings have been preserved in a Pali, a word that means a straight
line. The English word "canon" comes from a Greek word meaning a straight line or a
straight-edge, so early translators of Buddhist texts translated the word "pali" as "canon" and
redundantly named the works of this school the Pali Canon. The language in which that canon
is preserved is called the Pali language. While many Theravadin teachers admire and study
and refer to individuals and writings that are not in the Pali canon, the framework within
which all teachings are interpreted is provided by the Pali canon. Theravada school exists
nowadays in Sri Lanka (formerly Ceylon), Burma, Thailand, Laos, Cambodia and parts of
Vietnam. Theravada is therefore also called the Southern Buddhism.
third eye: The inner organ of psychic vision associated with wisdom, located above and
between the two physical eyes at the location of the ajna chakra. See: chakra.
Thousand Buddhas Empowerment: Shakyamuni Buddha prophesied that in this eon of
time, a thousand Buddhas would arise to relieve sentient beings from suffering and guide
them to enlightenment. This empowerment creates a karmic connection such that those who
receive it will be present during the lives and teachings of the future Buddhas of this eon. The
transmission takes place through the mandala of Chenrezig, the Bodhisattva of Compassion,
who embodies the active compassion of the Buddhas and Bodhisattvas throughout time. This
connection matures through the intention to do no harm to other beings and the commitment
to hold all life as sacred.
Three Marks: Impermanence, suffering and no self, which are the characteristics which
pervade conditional existence and serve as the foundation of the Abidharmapitaka.
Three Times: The past, present and future.
Three Poisons: Craving, aversion and delusion; symbolized respectively by the cock, snake
and pig in the center of the Wheel of Life. also, these are termed the three roots of unskillfull
actions.
Three Realms of Samsara: Tibetan: Kham Sum. The desire realm, the form realm, and the
formless realm. To the realm of desire belong the hell, hungry ghost, animal, human, jealous
god, and "lower" god realms; in these realms, sensations are the most important element of
one's existential experience. The other two realms correspond to the higher levels of the god
realms. In the form realm, one still experiences the illusion of a subtle body, as opposed to the
formless realm which is purely mental.
Throma Nagmo (T): The practice or sadhana of the wrathful black dakini T'hröma Nagmo
was revealed by Dudjom Lingpa as a treasure of Guru Padmasambhava Rinpoche and Saraha
inseparable. In a vision, Yeshe Tsogyal was told by a dakini that Guru Rinpoche held the
lineage of the T'hröma practice. Yeshe Tsogyal requested the practice from Guru Rinpoche
and then concealed it as a terma (hidden treasure teaching).
Tibetan Buddhism - Schools, Lineages, or Traditions:
1. Nyingma (Nyingma-pa) "Ancient Ones" or "Early Translation School - ca. 765
2. Kagyu (Kagyud-pa) "Oral Transmission"
3. Kadampa / Gelug "Bound by Command" - ca. 1050
4. Sakya (Sakya-pa) - 1073
5. Chöd (gCod) "Cutting, Severance" - ca. 1100
Tibetan calendar: The Tibetan calendar is divided into major cycles of 60 years duration.
These cycles are further divided into five minor 12-year cycles, each year of which is
identified by the name of an animal, bird or reptile. Moreover, each year in the 12-year cycle
is consecutively paired with one of five distinguishing elements, which changes every two
years. This yields a cycle of sixty years ie; Isaiah (b. 1975) and Gertrude (b. 1915) are both
earth-rabbits. Each of the elements has alternating male and female attributes. Based on the
lunar month, the Tibetan year consists of 355 days. LOSAR? SEE LUNAR CALENDAR
T'ien T'ai: Sect of Chinese Buddhism, initiated by Hui Man in the dynasty of Bei-Chai, and
promoted by Chi-Hai in Tsui Dynasty. Mainly based on the Lotus Sutra, Tien Tai explains
all universal phenomena with the "Three Dogmas." Its practices emphasize cutting off the
"Three Delusions," and advocate the "Three Meditations of One Mind."
Tilopa (988 - 1069): Wild yogin (mahasiddha) who lived like a beggar; Tilopa collected the
full Vajrayana transmissions. Passing them to his main disciple, Naropa, he thus planted the
seeds of the Kagyu Lineage.
tingsha (T): A pair of small brass cymbals (2-3 inches diameter) united by a leather tong.
Tingshas are a sonorous aid to relaxation and a centered, balanced state of mind. The edges of
the tingsha are struck together to produce a pure, resonating sound.
tonglen (T): Sending and taking. A meditation practice in which the practitioner takes in all
the world's sorrow on the in-breath and sends out light and happiness to all beings on the outbreath.
torma (T): Sanskrit: Balingta. Ritual figurine made of flour and butter which is used to either
represent a deity or to be used as offering. Torma are usually formed in the shape of a cone
and adorned with small and large 'buttons' and of various colors. During certain Vajrayana
initiations the torma is used to represent the deity. This most often refers to an offering, very
ornate and colored. It is made from a mixture of butter and barley flour, and is offered to the
deities which are invoked during a ritual. The Torma is therefore like food of which the form
and the colors are supposed to particularily please such and such a type of deity. In other
rituals, such as iniation, they can also be the symbolic form of the very deity. By its use, the
Lama transfers to the disciple protection and security against adverse forces.
training: There are three principal trainings or disciplines in which the teachings of the
Buddha are regrouped according to the three vehicles. These are the discipline of ethics, the
discipline of samadhi and that of wisdom.
tranquillity and insight: S. samatha/vipassana, T. zhi-né/lhag tong. All meditative practice
can be categorized as one or the other of these disciplines. Asanga defined tranquillity as
"Close contraction or binding of the mind, tranquillity, unification, and composure." The
qualities he associated with insight are inquiry, search, complete thought, and investigation of
mind and mental activities. "By the power of calm, thought becomes unshakeable in relation
to its own object, like a lamp in still air. By the power of insight, the light of right knowledge
arises as a result of understaning the reality of dharmas as they are. All obstructions are
thereby removed, just as darkness is removed by the appearance of light." -Kamalasila, heartstudent of Khenpo Santarakshita
tri-gug (T): Sanskrit: Dargu. Skull chopper. An elaborate ritual chopping knife, the hooked
knife of the Dakinis that represents the power of wisdom to cut through ego-clinging.
Tripitaka: Literally, (S.) 'Three Baskets' canon of Buddhist scriptures. Tripitaka
These three collections are the parts of the Buddhist canon and, in one form or another, used
by all Buddhists:
1.Vinaya-pitaka ... this is about the origins and rules of discipline for the sangha. This
code of conduct originated during the Buddha's life in relation to misconduct as it
came up among the monks and nuns of the sangha. Commonly held among various
schools, from Hinayana to Vajrayana.
2. Sutra-pitaka ... discourses from Buddha Shakyamuni. It is said that Ananda, the
Buddha's personal assistant, had a perfect memory and recited the Buddha's teachings
by heart at the First Council. Others were later added only if they met certain criteria,
but these were not written down for another hundred years. The Sutras comprise the
direct teachings of the Buddha.
3. Abhidharma-pitaka ... a compendium of Buddhist psychology and philosophy.
This basket varies in content across the schools of Buddhism. Many beautiful patterns
emerge in carefully studying the spontaneously delivered teachings of the Buddha
which here become the basis for insightful commentary , useful systemization, and
lucid summary of seminal points, all in support of more in-depth considerations of
how the mind works. This is an invaluable gift from the ancient masters to all who
would understand the essential insights pervading the vast collection of the Buddha’s
teachings. Buddhist psychology, philosophy and logic are the subject of this basket.
Trisong Deutsen (790 — 858): One of the Three Religious Kings, young Tibetan monarch
who invited the scholar Shantarakshita to Tibet, and with his help sought to establish the first
Tibetan Buddhist monastery. Shantarakshita was a bit too scholarly for local tastes and was
naturally disturbed by local suspicions, ghosts and demons throughout the project. He
therefore advised the King to invite the Indian master Lobpon (T. teacher) Padmasambhava
(Guru Rinpoche) to help. King Trisong Deutsen followed his advice. With the aid of Guru
Rinpoche who was able to convert some of the local demons into a labor force, they were
finally able to build Samye (T. inconceivable) monastery. Trisong Deutsen invited many
Indian scholars to Tibet. Under his regime Tibetan translators were well educated and he
undertook the translation of all important Buddhist texts available into Tibetan. Believed to be
an emanation of Vajra Manjusri, King Trisong Deutsen was a great devotee of Guru
Rinpoche. Wisdom Dakini Yeshe Tsogyal was offered as a gift from King Trisong Deutsen to
his teacher, the Buddha of the Three Times.
Troma Nakmo (T): Dakini, wrathful form of Vajrayogini and Yeshe Tosgyal, principal
meditiational deity of the Chod teachings. With great splendor of original nature, she
suppresses demonic forces as the Black Dakini, the female wisdom energy who severs
attachment and cuts through extremes. In some texts, the dakini is red or black, or at first red
and then black; sometime she holds the curved blade in her right hand; sometimes the damaru
in her right hand and a thigh bone in her left; sometimes she is holding a curved blade in her
right hand and a skull in her left. See Chod, Vajrayogini, Yeshe Tsogyal
tsampa (T): Roasted barley flour; a Tibetan staple food.
Tsang-tsen (T): One of the protective deities in the Nyingma tradition, who has the reputation
of being easily irritated.
tsok (T): Literally, gathering -- a gathering of offering substances and a gathering of disciples
to make the offering.
Tsongkhapa (T): 1357-1419. One of Tibet's greatest lamas; founder of the Gelug order.
tulku (T): A reincarnated lama who is confirmed after certain tests. Although these sages do
not need to be reborn again, they do so out of compassion for sentient beings. Some tulkus
have reincarnated many times. The Dalai and Panchen Lamas are Tibet's best-known tulkus.
tulkuma: Female incarnation.
Tummo (T): Inner fire. Practice of tsa-lung yoga associated with the pot-shaped (S.
kumbhak) generating an intense internal heat associated with a blissful experience.
Turning the Wheel of the Dharma: Shakyamuni Buddha turned the wheel of dharma three
times; the second and third turnings represent Mahayana teachings, the latter of these being a
further articulation known as Tathagatagarbha texts. Turning the "Wheel of the Dharma"
means that the Buddha not only taught those disciples who were able to meet him personally,
but that his teachings from that time onwards would remain available in ages to come.
Close to Varanasi, India there was a Deer Park in a suburb called Sarnath. In his first turning
of the wheel, explained to five old friends how to practice positive actions and avoid negative
actions; the Four Noble Truths, etc. He spoke of the relationship between cause and effect,
and how it functions to create samsara or is understood to realize nirvana. The path to
enlightenment was indicated. During the second turning at Vulture Peak, the Buddha
emphasized the concept-free, sky-like emptiness (sunyata) of ultimate reality. During the third
turning, the Buddha revealed the absolute nature, the luminous quality of the ground
awareness and via the tantric transmissions, he taught the inseparability of emptiness and
appearances.
The second turning of the wheel is identified with the Prajnaparamita teachings which
emphasize the emptiness not simply of self, but of all conditioned things. The resultant
Mahayana path is characterized by great compassion and a deeper understanding of
emptiness. One is able to work effectively for the benefit of all beings. By means of the
original turning one is able to purify grosser obscurations and reach a state of peace, but this
is mainly concerned with one's own benefit. It is very difficult to change this way of thinking,
i.e. to think of others before oneself, but at least, as an arhat, one has removed the primary
obscurations, the gross suffering. Furthering beyond this way station in the foothills, a
bodhisattva goes on to the greater range where he accomplishes the liberating actions
(paramitas), and develops beyond this initial wisdom where he knows the emptiness, not only
of self but also of all conditioned phenomena which would otherwise limit or define the scope
of what is truly possible. This insight into the true nature gives rise to a confidence and
fearlessness that sustains bodhisattvas working in the depths of samsara, fulfilling their vow
to work for all suffering sentient beings.
The third turning of the Wheel of Dharma took place at various locations (including Vaisali
and Sravasti). The Buddha gave teachings according to the capacities of his listeners and only
taught Secret Mantra to very advanced students - those who had great confidence in his
realization and were familiar with the nature of their own minds. When turning the wheel the
first two times, the Teacher gave only the provisional or relative meaning. At the third
turning, he taught the definitive or absolute meaning, explaining the Buddha-nature which is
present within all beings, replete with all the perfected qualities of enlightenment. These
teachings enable us, by means of identification with the Buddha - to develop those qualities in
ourselves, and with the necessary causes and conditions being present, to reach full
enlightenment within one lifetime.
SUMMARY: At the first turning of the Wheel of Dharma, the Buddha taught how to
accumulate merit, to practice harmlessness (S. ahimsa) how to give up negative actions, etc.,
in order to attain liberation. In this context he talked about existence as if karma existed.
Having initiated certain actions, one will experience certain results. The second turning
addressed the emptiness of all phenomena in order for beings to overcome any attachment to
sublte forms of existence and formulas of knowledge. Here he spoke about the ground of nonexistence, the fact that phenomena arise interdependently are individually empty of a true or
permanent self-nature. In order to avoid falling into the extremes of either existence (first
turning realism) or non-existence (second turning nihilism), he turned the Wheel of Dharma a
third time. Here he explained the ultimate meaning, the Buddha Nature, Sugatagarbha,
Tathagatagarbha, free from all extremes, the primordial wisdom beyond concepts which is the
ultimate reality of self and world.
Twelve Links of Dependent Origination: S: Pratityasamutpãda. T: ten drel. Interdependent
Arisings. The way that the self and all phenomena exist conventionally. They come into being
in dependence upon: (1) causes and conditions, (2) their parts, (3) most subtly, the mind
imputing or labelling them. Dependent origination means that the arising or the becoming of a
phenomenon is dependent on the coming together of conditions and/or other phenomena.
When conditions are ripe, a phenomena arises; when these conditions change, the
phenomenon ceases to be. The 12 phenomena (links) of dependent origination illustrate the
causal relationship and interdependence of the 12 links, which together constitute the
existence and continuation of life. The forward cycle of these 12 links is the unending
transmigration of a living being in the cycle of rebirth. On the other hand, the backward cycle
implies that once this interdependent chain is broken, liberation is attained. These 12 links
are: Ignorance; Volition; Consciousness; Body/mind; the six senses; Contact; Sensation;
Desire; Attachment; Existence (becoming); Birth; Aging and Death. See Law of Dependent
Origination
U
Ullambana (S): The occasion when Buddhists make offerings to the Triple Gem and dedicate
their merits to the deceased.
upasaka (S): The male lay-disciples of the Buddha, characterized by their maintenance of the
five precepts and Three Refuges. The five precepts are: to refrain from killing living beings,
to refrain from stealing, to refrain from adultery, to refrain from lying, and to refrain from
intoxicants.
Upavasatha (S): "New moon and full moon days." When Buddhists gather in the monastery
or temple for communal observances and when the members of the Sangha recite the
Praktimosha.
upaya (S): Skillful means. T. thabs
utpala: Peony flower depicted in Buddhist iconography. The nomenclature is somewhat
confusing since the flowers held by the Taras and the one supporting the book in the
iconography of Manjushri is often referred to as utpala which usually denotes a frilly blue
flower.
V
vairagya (S): "Dispassion; aversion." Freedom from passion. Distaste or disgust for
worldliness because of spiritual awakening. Also, the constant renunciation of obstacles on
the path to liberation. Ascetic or monastic life.
Vairocana (S): Tibetan: nam par nang zhe. Emanation of Adibuddha, the primordial buddha
who represents the cosmic element of consciousness. He is the primordial wisdom of the
sphere of reality. His is in the center of the mandala consisting of the five Transcendental
Buddhas, and his rites pacify negative emotions. He is white and his two hands are held
against the chest with his thumbs and forefingers touching. He radiates the light of
Buddhahood and his consort is Akashadhateshvari, the Sovereign Lady of Infinite Space. The
dance of space and awareness is known as the Dharmadhatu. It is this dance that is
represented by the sexual imagery depicted in Tantra.
Vairochana Rakshita (circa 728-764 C.E): A disciple of Padmasambhava and Sri Singha;
author of the Vajrabhairava Mandalavidhi Prakasa. One of the first seven monks to be
ordained in Tibet, and Tibet's greatest translator.
Vaishravana (S): Militant guardian deity of north. See Jambhala.
vajra (S): Tibetan: do. "Lord of Stones." In Hindu symbology, the vajra is an emblem and/or
magical weapon thought to produce the lightning flash controlled by the god Indra. It is said
to be of indestructible power and has often been compared to the thunderbolt of other IndoEuropean male deities such as Zeus. Such comparison does not apply to the Tibetan
symbolism. A synonym for both vajra and dorje is mani (Skt., "jewel"), and these terms are
often used as a code for true nature of mind as well as the lingam, still carrying the
associations of power, hardness, and great worth. Mani therefore appears with Padma (Skt.
"lotus"; i.e. yoni) in the famous chant "Om Mani Padme Hum;" a celebration of this
primordial union as the means to overcome dualism of any kind. The corresponding female
equivalent to the male dorje-mani-vajra is ghanta, the bell. Images of Buddhas, Bodhisattvas
and Vajrayana dignitaries often show them with one or both of these attributes in their hands.
Dorje/Vajra also represents one of the Five Buddha Families.
Vajracchedika-Prajnaparamita Sutra (S): The Diamond Cutter Sutra. A great dialogue
between the Buddha and Subhuti on the true nature of mind, phenomena and designation. One
of the first sutras to be widely available in English.
Vajradhara (S): Tibetan: Dorje Chang. "Thunderbolt Bearer." An emanation of the Adi
buddha, considered by some to be the highest deity of the Buddhist Pantheon in Vajrayana
Buddhism, as well as its spiritual source. He is the central figure in the Refuge Tree of the
Kagyupa school. This Tantric form of Shakyamuni and embodies the primordial awakened
mind and many Tantric teachings are attributed to him. He is an expression of Buddhahood
itself in both single and yabyum form. He is depicted with his arms crossed on his chest,
holding a dorje and a bell.. In the Nyingma tradition, he represents the principle of the lama as
enlightened holder of the Vajrayana teachings.
Vajrakilaya (S): Tibetan: Dorje Phurba. Diamond Spike. A wrathful form of Padmasambava,
Vajrakilaya is one of the most important Nyingma tutelary deities (dharma or vajra protectors,
Skt., ishta-devata; Tib., yidam), and is associated with the Phurba, a triangular-blade ritual
dagger representing the unity of the three bodies of the Buddha (Skt., tri-kaya; Tib., kusum)
brought to a single point to subjugate negative forces. This winged "heruka" (wrathful) deity
with three faces and six arms is shown in union with his wisdom consort. Together they
represent the union of the feminine aspect of wisdom (Skt., prajna; Tib., sherab) and the male
aspect of method (Skt., upaya; Tib., tob). They stand on prostrate human figures to represent
triumph over delusion. Vajrakilaya wears shawls fashioned from flayed elephant and human
skins, a tiger-skin skirt, dried skull crowns for each of his faces, and a garland of 51 dripping
human heads representing the transmutation of the 51 base emotions. His consort Diptachakra
has one face and two arms, and is holding a flaying knife (Skt., katari; Tib., dri-guk) in her
right hand and a skullcup (Skt., kapala; Tib., todpa) in her left hand, and is wearing a leopardskin skirt. A powerful sambhogakaya buddha of wrathful demeanor, Vajrakilaya is sporting
with his consort Diptachakra, raising a vajra in his right hand while bearing a phurba lowered
in his left, his wings raised in the midst of a halo of flames. Blue in body, adorned by snakes
and animal skins, Vajrakilaya is of the nature of primordial awareness and emanates across
for practitioners of the inner tantras. His main purpose is to help sentient beings remove,deep
seated dualistic conceptions. Vajrakilaya practice combines all three of the inner tantras. One
of the Vajrakilaya teachings, 'The Dark Red Amulet,' was given by the Buddha Shakyamuni
in the form of Vajrakilaya himself and taught to many vidyadharas. This was passed down to
several great masters such as Garab Dorje, Shri Singha, Vimalamitra and Guru
Padmasambhava. These teachings were later revealed by Tsasum Lingpa, a terton living in
eastern Tibet during the 17th century, and through the Khenpo Rinpoches and other great
lamas, they continue to be handed down today in an unbroken lineage.
Vajrakilaya Sadhana (S): Tibetan: Pudri Re P'hung, "The Razor That Destroys at Touch."
The practice of Vajrakilaya was the heart practice of Yeshe Tsogyal, given to her by
Padmasambhava to remove obstacles on her path to enlightenment. In this century, while His
Holiness Dudjom Rinpoche was in retreat in a cave at Paro Taksang in Bhutan, he had a
visionary dream in which Yeshe Tsogyal appeared to him and entrusted the practice to him.
She tucked a meteorite phurba into his clothes telling him that Guru Rinpoche himself had
manifested as Dorje Drolo in the same cave, and with the same phurba had subdued the eight
classes of powerful worldly ones and liberated the male and female kingly demons Before he
left Tibet, she said, "he gave me this phurba, and now I give it to you. Keep it as your heart's
jewel." Vajrakilaya is the wrathful aspect of Vajrasattva; he fulfills the action of the buddha’s
mind in cutting through delusion and the outer and inner obstacles to realization, all of which
can be completely dispelled, opening the doors to limitless compassion. With diligence and
concentration, one can gain power and victory over negative forces, the reflections of one’s
own mind. See Dudjom Rinpoche
Varjrapani: (S): A wrathful Bodhisattva who with Avalokitesvara and Manjusri, is one of
the three Vajrayana family protectors. According to Buddhist philosophy, the state of pure
and total enlightenment is characterized by three qualities which are of benefit to others:
limitless compassion, limitless wisdom, and limitless skillful means. The bodhisattvas
Avalokitesvara and Manjushri embody the first two of these characteristics while Vajrapani
embodies skillful means. Skillful means is the ability to enter into any situation, no matter
how unpromising, and transform it into the path of spiritual fulfillment. Vajrapani is this
tantric aspect of the enlightened mind, transforming the energy of negative emotion into
active wisdom and magical perfection. He symbolizes the indestructible vajra mind of a
Buddha. He stands on a lotus throne surmounted by moon and sun disk. His body color is
dark blue-green, with a serpent garland around his neck, adorned with golden bracelets, silk
scarves and ornaments of jewels and bone. He stands in the midst of a raging fire. In his right
hand he holds a flaming meteorite vajra and his left hand is at his heart in the subjugation
mudra. He has three eyes, a rolling tongue and gnashing fangs. Standing upon the negative
forces, his right leg is extended and his left slightly bent in the style of wrathful deities.
Vajrapani first generated the mind of enlightenment when, as a mendicant, he prepared food
for the Tathagata known as King of Patterns. He will become the final Buddha of this time, to
be known as Buddha Ma rig mun sel drön ma che, "The Guide of Men". He will take birth in
the land called Glorious Brilliance, where he will beof princely descent, and his glory will be
measureless. He will be known as "Without Desire and Without Ignorance". His human life
span will also be measureless and he will hold a measureless number of extraordinary
assemblies. He will accomplish as many perfect actions as were performed by all the previous
Buddhas, his relics will be extensive and after his ascension to nirvana, his teachings will
remain to benefit sentient beings for further countless thousands of years.
vajra posture: Sanskrit: vajrasana. Tibetan: dorje kyil krung. Meditation posture, crosslegged with the feet resting on the thighs.
Vajra Protector: Fierce deities who are Bodhisattvas or wrathful manifestations of the
Buddhas who protect the Dharma. Known as Heruka or Yidam in Tibetan Buddhism.
Vajrasana : (S.) literally, diamond throne. The seat of the Buddha's enlightenment, located
under a pipal tree on the west side of the Mahabodhi Temple Compound, Bodhgaya India,
1) The Maha Bodhi Temple is the historical place at which the Enlightenment took place.
About 250 years after the Enlightenment, the Buddhist Emperor Ashoka visited the site and is
considered the founder of the Mahabodhi Temple. According to the tradition, Ashoka, as well
as establishing a monastery, erected a great shrine at this spot with a canopy supported by four
pillars over a stone representation of the Vajrasana, the Seat of Enlightenment. While the
Vajrasana was the specific site of the enlightenment, the Bodhi tree, closely linked to the
Buddha's accomplishment, became a central focus of devotion early in the history of the
Sangha and in much later artwork.
2) Also known as the "Thunder Bolt Pose", or "Diamond Seat". This is the well-known
meditation pose (Dhyanasana) of utmost concentration requiring that the legs are crossed so
that the soles of both feet are visible.
Vajrasattva (S): Tibetan: Dorje Sempa."Diamond Being." The Buddha of primordial purity,
representing the original crystalline unity of the mind. He is the essence of the five male
Buddhas for meditation and is one manifestation of the Adi-Buddha Kuntuzangpo who is
much revered in Vajrayana or Tantric Buddhism. Vajrasattva’s symbolism and iconography
are complex, but among other things he represents one's beginningless or ultimate purity,
beyond space and time. One of the foundation practices of Tantric Buddhism, which involves
the visualization of Vajrasattva and the repetition of his hundred syllable mantra, is highly
revered for its role in purifying negative karmas and infractions of vows. Vajrasattva's
practice is one of the most important of the Four Preliminary Practices. This is because
Vajrasattva eradicates negative hindrances accumulated since time immemorial.
A totally enlightened being who has the special power to remove mental, emotional and
physical obscurations, Vajrasattva resides on the level of the Sambogakaya. When one does
Vajrasattva practice, one visualizes him above one's head on a one-thousand petalled white
lotus. Upon the lotus is a moon disk upon which he sits in vajra posture. Vajrasattva, like all
tantric deities, does not appear as if solid, instead he is seen as a wisdom rainbow body,
intensely white in color like "a snow covered mountain bathed by full moon light; a very rich,
brilliantly white". When reciting his mantra, his blessings rain down in the form of a purifying
nectar which descends in a flow of incandenscent light entering your central channel through
the crown chakra. Practiced correctly, Vajrasattva's blessing power purifies all obscurations to
the realization of enlightened mind. He is typically depicted holding a vajra in his right hand,
next to his chest, and a bell in his left hand, next to his left thigh. He is visualized with and
without consort.
Vajrasattva Yoga: Purification yoga to remove karmic hindrances created by past negative
actions and by breaking one's tantric vows. Vajrasattva, who represents the essential purity, is
invoked with his Hundred-Syllable Mantra.
Vajravarahi (S): Tibetan: Dorje Phagmo. "Diamond Sow." Ecstatically fierce Dakini, a a
two-armed, red goddess whose head is surmounted by the head of a sow, and whose screech
obliterates all concepts and sharply confides the direct meaning or ro-chig — the one taste of
Emptiness and Form. She is the consort of Heruka Hayagriva. Her six manifestations include
Yeshe Tsogyal (speech incarnation), Mandarava of India (body incarnation), the dakini
Prabhadhara (essence incarnation). Stated another way, she is the essence of the five kinds of
knowledge and is the embodiment of pleasure. See Dechen Gyalmo, Padmasambhava
Vajrayana (S): Also Vajra Vehicle, syn. Tantric Buddhism. The Tibetan branch of Mahayana
Buddhism utilizing a wide variety of sklfull means including mantra and visualization of
deities giving great emphasis to the role of the guru. One of the means Tibetan Buddhists use
to gain freedom is meditation on sublime thoughts and pictures or mandalas. While Vajrayana
springs from the Mahayana traditions, it has become distinctive enough to be regarded now as
a separate branch unto itself. The word "vajra" means both "thunderbolt" and "diamond." The
texts upon which this branch is based are known as tantras, so this form of Buddhism is also
called Tantric Buddhism. Unlike other forms of Buddhism, the Tantrayana is largely esoteric.
Tantras are often written in a kind of code so that their meaning is not apparent to noninitiates. One can neither study nor practice it effectively without a qualified teacher, who
offers oral instructions, and confers ritual baptisms (abhisheka) that give people a special
grace or power by which they can put the teachings into practice. Tantric Buddhism is the
main form of Buddhism in Tibet and Mongolia (via Tibet). There were also tantric forms in
China, which in turn transmitted them to Vietnam, Korea and Japan. Even forms of Buddhism
that are not nominally tantric have been influenced by tantric thinking and practices. So, for
example, Vietnamese Buddhism is now a very interesting and healthy synthesis of Theravada,
several limbs of Mahayana such as Zen and Pure Land, and tantric Buddhism. Korean
Buddhism is now a synthesis of Zen, Pure Land and various scholastic forms of Mahayana
Buddhism, with elements of tantra appearing here and there.
Vajrayogini (S): Tibetan: Dorje Naljor-ma. Female sambhogakaya form of Buddha. A
meditation deity of the anuttarayoga tantra wisdom (mother) classification, consort to
Cakrasamvara. One of the most important dakinis. She is a yidam of the Highest Tantra and
appears in many Tantric practices. She is youthful, naked and passionate for the Dharma. Her
body color and eyes are bright red and she has a forked tongue protruding through her teeth.
She wears a garland of 51 human skulls signifying mastery of all mental events while dancing
on a human corpse. She dances with her right leg bent and left extended as she drinks from a
skull cup. A khatvanga rests upon her shoulder.
Varanasi: Located in northern India, the holy city of Varanasi is seated on the western bank
of the Ganges River, bordered by two tributaries, Varuna to the north and Asi to the south.
There are miles of ghats along the river, all manner of concrete steps leading from the town to
the water, much of it for ceremonial bathing. The older sections of town are a maze of narrow
streets full of small shops and homes. The ruins of ancient Buddhist monasteries and temples
are in nearby Sarnath, where Buddha delivered his first sermon in the 6th century BC.
Varanasi, "the city of a thousand temples", is revered as a sacred city by Hindus and each year
more than 1 million Hindu pilgrims visit . The Visvanatha Temple, Varanasi's most venerated
temple like the city itself, is dedicated to Shiva. Varanasi is probably one of the oldest
existing cities in the world. Originally known as Kasi, it was the capital of the kingdom of
Kasi during the 6th century BC. It gained prominence as a center of education and artistic
activities during the 4th through the 6th century AD. Under Muslim occupation beginning in
1194, Varanasi's prosperity declined, and most of its ancient temples were destroyed. Because
of this destruction very few of the shrines left in Varanasi were built earlier than the 18th
century. The city was ceded to the British in 1775. In 1910 the British made Varanasi a new
Indian state. In 1949, after India's independence, the Varanasi, or Benares state became part of
the state of Uttar Pradesh. Since then, Varanasi has once again become a center of arts, crafts,
music, and dance, and its musicians and dancers have gained international fame. The major
traditional handicraft is weaving silk brocades with gold and silver threadwork. As
well,Varanasi still is home to numerous schools and centers imparting traditional religious
education. Brahman pandits are responsible for the continuation of traditional learning.
Benares Hindu University is one of the most prominent educational institutions in India.
vase empowerment: Tibetan: bum wang. Initial empowerment to purify physical
obscurations, enabling the practitioner to meditate on the generation phase.
vata (S): Movement from vayu, "air-ether." One of the three bodily humors, called dosha,
vata is known as the air humor. Principle of movement in the body. Vata dosha governs such
functions as breathing and movement of the muscles and tissues. See: ayurveda, dosha.
Vatsiputriya: There is controversy over the root of the name of the Vatsiputriya school. Like
the Sarvastivadins, they believed that an arhat could fall and that heretics could also attain
miraculous powers. Others feel it may be named for Vatsa, a brahmin, who is also called
Vatsiputra. He was a leader or a member of the school known as Vatsiputriyas. The
Vatsiputriyas advocated the theory of the 'pudgala', the permanent substance of an individual.
The pudgala was neither the same as nor different from the skandhas; obviously they had not
been exposed to Nagarjuna's reasoning in his Mulamadhyakarikas which clearly refutes the
existence of any such agent. However, the Vatsiputriyas provided a transitional link to the
Madhyamika. They were aware of the inadequacy of a stream of elements to account for the
basic facts of experience, memory, moral responsibility, spiritual life, etc. They believed in a
permanent unity. In Kashmir, the sixth Patriarch, Krsna, who was given the Dharma by
Dhitika, countered the false view of self being taught by the monk named Vatsa. Krsna was
an arhat, who entered nirvana. He was the son of a prominent merchant family, and was
known to have guided many disciples to realization. Vasubandhu's Abhidharma Kosa devotes
a chapter to the refutation of the atma doctrine of this school, which admitted a quasipermanent self.
Vesak (P): Occasion that commerates the birth, Enlightenment and Paranirvana, or final
Nirvana of the Buddha for the Theravada schools.
Vidyadhara (S): Tibetan: rig-dzin. Knowledge Holder. T. rigpa 'dzin-pa, rig-dzin. One who
holds ('dzin-pa) to immediate Awareness (rig-pa). In the Nyingma tradition, there are four
levels: Totally Matured (nam-min); Mastering the Duration of One's Life (she-dbang);
Mahamudra (chyagpa chenpo); Spontaneously Accomplished (lhun-drub).
Vijnanavada: literally "Doctrine of Consciousness," was a school of Mahayana Buddhism
founded by Maitreyanatha (270-350 CE) and developed further by his disciple Asanga (c.375430 CE) and Asanga's little brother, Master Vasubhandu (c. 400-480.) The name is often used
interchangeably with Yogacara or Cittamatra, though the three came to denote different
branches. All held that consciousness is essentially real, though the objects of mind and the
pervasive division of the world in subject and object are not. The appearance of form and
ideas to mind is the result of an inner modification of consciousness itself. In the exploration
of this process, the doctrine of the eight consciousnesses, including the alaya vijnana or storehouse consciousness evolved. See Yogacara.
Vikramasila: A famous Buddhist university that was a center for scholarship for many
centuries. Founded by Dharmapala, the greatest king of Bengal, it rivaled the great center of
learning at Nalanda. Among its luminaries were Atisha and Buddhajnanapada. Even though it
may have been the last university to be destroyed by the Muslim invaders (early 11th
century), it is said that the living spirit of Buddhism was no longer present there during its
final days, with the teachings of the Buddha reduced to a single branch of study among the
Hindu departments.
Vimalakirti-Nirdesa Sutra (S): The Bodhisattva Vimalakirti was said to be a native of
Vaisali, and a highly evolved upasaka (lay practicioner) who assisted Shakyamuni in
preaching and crossing realms of existence to aid sentient beings. The Sutra is the record of
interesting conversation between Vimalakirti and Manjusri Bodhisattva about the
understanding of the One Buddha Vehicle (S. ekayana) . Vimalakirti is said to be the only
human being present when Vajrapani revealed the tantras in the human world.
Vimalamitra (S): Tibetan: Drime shenyen. Eighth century Indian adept known as the "Sage
of Kashmir," who also traveled and lived in China, Oddiyana and Tibet. He was a student of
Sri Singha and Buddhaguhya, and later became an important teacher within the lineages of the
Nyingma-Dzogchen traditions. He united two aspects the Nyingtig teachings: the explanatory
lineage with scriptures, and the hearing lineage without scriptures - and concealed them to be
revealed as the Vima Nyingtig , and also as the Secret Heart Essence of Vimalamitra.
Vinaya (S): One of the major divisions of the scriptures of the Theravada school of
Buddhism; the Vinaya Pitaka is concerned with the rules of discipline for the monastic
community.
Vipassana (P) / Vipashyana (S): Tibetan: Lhak-tong. "Insight meditation," or meditation that
develops insight into the nature of mind. It is sometimes described as analytical meditation. It
is one of the two types of meditation found in all Buddhist traditions, the other being
tranquillity or "calm-abiding" meditation (Skt., Shamatha; Tib., Zhi-nay).
Virupa (S): One of the 84,000 mahasiddhas of India; source of Sakya tradition teachings. The
story of the siddha who fixes the sun in the sky because he cannot pay his tavern bill is
attributed to both Virupa and the emanation of Padmasambhava known as Guru Nyima
Od’zer. The Khenpo Rinpoches have stated that Virupa was the same person as this
emanation of Padmasambhava.
virya (S): Energy; vigor, the vital energy necessary to maintain and progress in spiritual
development. The term is associated with heroism and manliness. Also, the fourth paramita,
usually translated as Joyful Effort.
visualize (visualization): To imagine, create mental images. Exercising the power of thought
to transform the objective referent.
vows: Precepts taken on the basis of refuge at all levels of Buddhist practice. Pratimoksha
precepts (vows of individual liberation) are the main vows in the Hinayana tradition and are
taken by monks, nuns, and lay people; they are the basis of all other vows. Bodhisattva and
tantric precepts are the main vows in the Mahayana tradition. Three types of vows are
distinguished : outer, inner and secret. Outer vows involve a form of discipline through which
one avoids harming others. They are called the vows of individual liberation and consist of
seven or eight subsets of vows, for monks, nuns, lay householders, and so on. The inner vows
is the bodhisattva vow. Secret vows are tantric vows of the vajrayana. See also Vinaya.
W
wang (T): see empowerment
White Tara: Mother of all the Buddhas, bestows the gift of longevity through an elegant
emanation. She energizes those who visualize her, and that energy can be invested in one’s
spiritual practice. She is still and centered sitting in a full lotus with a blue utpala flower
blooming to the left of her head. She has seven eyes: one each on the soles of her feet; one
each on the palms of her hands; one each in the normal place on her face and one in the "third
eye" position on her forehead. Several important White Tara practices have been passed down
through the Karmapas and Dalai Lamas.
wisdom: T: yeshe / sherab. S: jnana / prajna. This single English word corresponds to two
distinct words in both Tibetan and Sanskrit. The Tibetan (yeshe) is intuitive, non-conceptual
wisdom which relates to the knowledge of what is. It is the domain of spiritual realization
revealing the true nature of ultimate and primordial truth. Then there is the Tibetan sherab,which translates as excellent cognition, (S. prajna) in reference to the analytic,
discriminating awareness which correctly cognizes relative appearances. This wisdom is
identified with knowing the variety of things.
Wu-tai Shan: China's sacred mountain of the north and a seat of Bodhisattva Manjusri. The
pre-Buddhist tradition of sacred mountains in China stems partly from myths of the pillars of
heaven and partly from sages and mystics who frequented the sparsely-populated heights.
Interestingly, the Chinese word for pilgrimage means literally, paying ones respect to a
mountain. In the 1st century ce., merchants returning from India via the Silk Route began the
introduction of Buddhism into China. Later pilgrims returning from India with sacred texts
and the desire for renunciate life founded hermitages and monasteries on or near peaks. Over
time, Chinese Buddhists began to regard the five peaks as having primary sanctity, each
associated with a different Bodhisattva.
Because of its isolated location in a range of northern China, Wu Tai Shan was barely touched
by the ravages of the communist revolution and its child, the cultural revolution. The
mountain, rising 10,000 feet above sea level, is actually a group of five flat topped peaks ,
which explains its name meaning Five Terrace Mountain. The first of over 50 temples were
built in the 1st century ce. though all those remaining date from the late 7th century. These
include10 Tibetan Lamaseries.
Wu Tai Shan was considered the center of Chinese Buddhism for 2,000 years and was widely
known not only in China but also to Buddhists in Japan, India, Sri Lanka, Burma, Tibet and
Nepal. Many well-known and accomplished masters of these countries made long pilgrimages
to study and meditate in these sanctified surroundings. There are numerous stories of
sightings of Manjusri riding a blue lion high in the mountains above the monasteries. For one
pilgrim’s experience of Wu-tai Shan, check:
http://www.sacredsites.com/2nd56/3343640.html (last paragraph)
Y
yab-yum (T): The unification of a male and a female deity (originally: father-mother), means
also the unity of clarity and emptiness, symbolised by vajra/bell or vajra/lotus. In the Tibetan
pantheon, male and female deities are represented in sexual union (yab-yum) with their
consorts. Peaceful deities are portrayed sitting in union, while wrathful emanations are usually
standing.
yaksha (S): Tibetan: gnod sbyin. A class of spirits. Beings mentioned in the Buddhist Canon
who are divine in nature and possess supernatural powers. In many cases Yaksas are wild,
demonic, sexually prolific beings who live in solitary places and are hostile toward people,
particularly those who lead a spiritual life. They often disturb the meditations of monks and
nuns by making noise.
Yama (S): Lord of Death.
Yamantaka (S): also Vajra Bhairava. Tibetan: Dorje Jig-je and Shinjé. Conqueror or Slayer
of Death, the wrathful emanation of Manjusri. He is a member of the Vajra Family of
Akshobya and concerned with overcoming the poison of hatred. He is usually dark blue and is
depicted in his simplest form with one bullhead and two arms. He wears a crown of skulls,
has a third eye, a skullcap in his left hand and a vajra chopper in his right. In thankas he most
often has nine heads, 16 feet and 34 arms; all his hands hold objects associated with tantric
symbols.
yama-niyama: The first two of the eight limbs of raja yoga, constituting Hinduism's
fundamental ethical codes, the ten yamas and ten niyamas are the essential foundation for all
spiritual progress. The yamas are the ethical restraints; the niyamas are the religious practices.
See: raja yoga.
yana (S): Tibetan: theg-pa. Vehicle, way, school, teaching. Althought the literal meaning is
"vehicle", it is applied to the Buddhist path. Three yanas are distinguished in the early period
of Buddhism; the shravakayana, the pratyekabuddhayana, and the bodhisattvayana. The first
two belong to so-called hinayana (T. thegpa men) or "small vehicle." Briefly stated, the main
feature of these two yanas is that practitioners strive manly for individual liberation. The third
yana, bodhisattvayana, is the so-called mahayana (thegpa chenpo) or "large vehicle". T
practitioner of this yana strives to attain enlightenment through compassion and wisdom for
the benefits of all beings. Thus, his responsibility extends beyond that indicated in the
hinayana. Mahayana can be further subdivided into sutrayana and tantrayana, both of which
lead toward the same goal. However, in the tantrayana, the practitioner has access to an
arsenal of highly effective means for developing compassion and wisdom and purifiying
obstacles. Vajrayana, Phalayana and Mantrayana are synonyms for Tantrayana.
Yarlung: 416 BC -Nyatri Tsenpo founds a dynasty in Yarlung valley, according to legend.
Yarlung Valley yar - up, upper; klung - valley [of a river], drainage basin, or cultivated field.
A river valley in Central Tibet, the cradle of Tibetan civilization. Birthplace of Tibetan
Culture and breadbasket of the region. The mixture of grasslands with farming all surrounding
one is spectacular to behold...
yeshe (T): Sanskrit: jnana. Primordial awareness; primal wisdom.
Yeshe Tsogyal (T): "Princess of the Wisdom Lake." Lived from C.E. 757-817. The most
important female figure in the tradition of the Tibetan Buddhist Nyingma school was a young
wife of Tibetan King Trisong Detsen who became the intimate companion of
Padmasambhava at the age of 16. The famous Indian yogi and tantric master, believed to be
the second reincarnation of the historical Buddha, brought Buddhism to Tibet, where he was
known as Pema Junge, Guru Rinpoche. Padmasambhava took Yeshe as his consort and
transmitted to her the teachings of the phurba cycle. She codified countless of her guru's
teachings in Terma texts and also composed his extensive biography, "Padma Kathang." In
the last part of her life she was active mainly in eastern Tibet. She is venerated up to the
present day as a dakini. Tsogyal received full initiation into the Tantra and became a female
adept of the highest order. Padmasambhava said to her, "The basis for realizing enlightenment
is a human body. Male or female, there is no great difference. But if she develops the mind
bent on enlightenment, the woman's body is better." For many years after the passing of
Padmasambhava, Tsogyal worked for the good of all -- feeding the hungry, clothing the
naked, caring for the sick, and instructing the ignorant. She died at a great age, and is now
venerated as Tibet's top female Tantric master. She is thought to have reincarnated since then
as a number of important female adepts, including Machig Lapdron (1055—1145) and Yomo
Memo (1248—1283). In turn, Yeshe Tsogyal herself is regared as an incarnation of the fierce
dakini Vajravarahi (Tib., Dorje Phagmo).
The Secret Autobiography of Yeshe Tsogyal (Bodhi Jomo Yeshe Tsogyal) is believed to
have been dictated by the lady herself to Namkhai Nyingpo in the early 9th century. Once
completed, the text was treated as an earth treasure (see terma): written on the mysterious
indestructible yellow parchment, assigned a protective spirit, hidden (in Kham, eastern Tibet).
A number of possible discoverers (Tibetan, "terton") were prophesied who might reveal this
treasure text. This did happen, in the early 18th century, although the discovery seems to have
been in the form of a so-called "mind treasure" (see terma). That second version was recorded
by the terton Taksham Nuden Dorje, b. 1655, and shows, according to translator Keith
Dowman, that it was composed by someone with historical knowledge far beyond Tsogyal's
time of death. However, both texts are similar enough to credibly represent a secret
autobiography of Yeshe Tsogyal (757-817), probably the most important and influential
woman of the Tantric tradition as practiced in Tibet. The work recounts her adventurous life,
first as student and consort/lover of Padmasambhava and subsequently as a fully accredited
teacher in her own right. Yeshe Tsogyal relates the events surrounding her initiations,
explains the sexual rituals she practiced with Padmasambhava and others, her austerities and
temptations as well as her efforts in spreading the then new teachings of the Inner Tantras.
yi-dak (T): yi-dvags. Sanskrit: Preta. Hungry Ghosts, occupants of one of the three
unfortunate realms of samsara (i.e., Hell-Beings, Hungry Ghosts and Animals). The yidaks
are tormented by unappeasable appetites and depicted as having needle-thin necks and
enormous stomachs.
yidam (T): "Firm mind." Derives from T. yid, which means intellect and dam from T. damtsig, commitment or solemn bond (S. samaya). The Yidam or tutelary deity is an emanation of
the mind of the buddhas. The power of this deity as well as the possibility of obtaining the
realization in dependence upon the practice, is conferred at the time of the initiation by the
Lama. The energy of the tutelary deity is associated with the mantra which attaches the mind
of the initiated with the mind of the Lama through the form of the deity. Because each mind
has particularities of personal and cultural habit, each Yidam manifests the nature of Buddha's
Wisdom in through one of many possible aspects, . The meditation on the Yidams and
performing the yogas which are associated with them, is one of the skilful methods utilized in
Vajrayana to rapidly reach liberation. In this manner, one frees oneself from Samsara by using
exactly the means which enchain oneself; the mind is committed to the practice of the Yidam
by the engagement of the yogi to meditate on his body, his speech and his mind as being the
same as that of the Yidam. In this manner, the three doors of the practicioner are
progressively transformed into the three doors of the Buddhas of which the disciple realizes
the four kayas thanks to the spiritual influence of the Yidam. The essence of the yidam is the
Lama, present manifestation of all the Buddhas. Yidams are manifestations of the
sambhogakhaya (buddha-body of delight) and are visualized in meditative practice, i.e.
perceived with the inner eye. They can take on either a peaceful or wrathful form of
manifestation. Tibetan Buddhism does not particularly regard yidams as protective deities (as
the personal deities are regarded in Hindu Tantra); rather their function is as an aid in the
transformative process in which the practitioner comes to acknowledge his or her own basic
personality structure. The yidams also serve to bring the practitioner to a sense of ultimate
connection with the traditional lineage whose teaching he or she follows.
yoga (S): "Union." From yuj, "to yoke, harness, unite." The philosophy, process, disciplines
and practices whose purpose is the yoking of individual consciousness with transcendent or
divine consciousness. One of the six darshanas, or systems of orthodox Hindu philosophy.
Yoga was codified by Patanjali in his Yoga Sutras (c. 200 BCE) as the eight limbs (ashtanga)
of raja yoga. It is essentially a one system, but historically, parts of raja yoga have been
developed and emphasized as yogas in themselves. Prominent among the many forms of yoga
are hatha yoga (emphasizing bodily perfection in preparation for meditation), kriya yoga
(emphasizing breath control), as well as karma yoga (selfless service) and bhakti yoga
(devotional practices) which could be regarded as an expression of raja yoga's first two limbs
(yama and niyama). See: austerity, bhakti yoga, danda, hatha yoga, raja yoga, siddhi.
Yogacara (S): Yoga practice. Philosophical school of Mahayana Buddhism, also known as
the Vijnanavada or Consciousness School. The founders of this school in India were Maitreya
(270-350 CE), his disciple Asanga (375-430), and Asanga's younger half-brother Vasubandhu
(400-480), who was also the greatest systematizer of the Abhidharma type of Buddhist
philosophy. The Yogacara school, is a fourth century outgrowth of Madhyamika Buddhism. It
has been said that Madhyamika is best for regarding emptiness (sunyata) while the Yogacara
has proven valuable as the school that teaches knowing (Vijnanavada) or the understanding of
the primacy of mind. The school held that consciousness (vijnana) is real, but its objects are
constructions and unreal. The school's teachings are thus often characterized by the phrase
"consciousness-only" (cittamatra) or "representation-only" (vijnaptimatra). The content of
consciousness is produced not by independently existing objects but by the inner
modifications of consciousness itself. A theory of eight kinds of consciousness was formed to
explain how this process functions. The deepest level of consciousness is the "storeconsciousness" (alaya-vijnana), which is both individual and universal and contains the seeds
or traces of past actions, which are projected into manifestation through the "defiled mind"
and the six sense gates (five physical senses plus mind or thought). The school was
transmitted to China as the Fa-hsiang. In some lineages, it eventually syncretized with the
Madhyamika school.
The yogic goal is to clarify alaya-vijnana, to attain cognizance of alaya, the "true home," and
place the light of meditation awareness upon it, so that the mind can be liberated from the
alaya’s propensities toward illusion; beyond the pure emptiness of space there is awareness of
universal light. Follower of yogacara practice great virtues (paramitas) and meditative
concentration (samadhi). They follow a path consisting of four distinct stages: 1. Prayoga
marga, a preparatory stage where there is teaching of the doctrine that all exists only in the
mind. 2. Darsana marga, the "path of seeing," where understanding and not just knowledge of
the teaching develops (intuitive awareness of the identity of subject and object) - and the first
of the "ten lands" or bhumi is entered on the "meditation way of the bodhisattvas"; the kleshas
(defilements which are the cause of all misery and affliction) start to be eliminated and the
alaya-vijnana to be clarified. 3. Bhavana marga, the "path of meditation," where the ten lands
(bhumis) of the bodhisattva are passed through and further progress made in insight and
cleansing from defilements. 4. Asaiksa marga, the "path of no-more-learning" or "path of
fulfilment," when the kleshas are totally eliminated, the alaya-vijnana clarified ("the ground
converted") so the cycle of existence is over and the bodhisattva actualizes the dharmakaya or
"body of the great order," absolute-body awareness characterized as the "great awakening"
and one of the trikaya (three bodies) of a buddha.
yogi / yogin (S): Tibetan: Naljor-pa / Naljor-ma. In general, a term used for a practitioner of
Tibetan Buddhism. It is also used as a special term for a practitioner who is experiencing
his/her mind on the absolute and the relative level simultaneously, or someone who
experiences his/her mind in its natural form. Such yogis may well be teachers not bound by
monastic vows. A male yogi is a "yogin;" female yogi, "yogini."
yoni (S): Vulva, womb, source; the entire female genital system. A term from India's ancient
language, Sanskrit or "devanagari" (divine language). It can be translated by several English
concepts ("origin", "source", "womb", "female genitals") and is the most respectful word
available with nothing as respectful available in our modern language. The term yoni heralds
from a culture and religion in which women have long been regarded and honored as the
embodiment of divine female energy - the goddess known as Shakti - and where the female
genitals are seen as a sacred symbol of Her.
Z
Zahor: Somewhere to the east of Bodhgaya lies the site of the ancient country of Zahor. In 29
AN (after nirvana), texts containing the esoteric tantra fell onto the roof of the palace of
Indrabhuti (King Dza) ruler of the land of Zahor. Mandarava, consort of Guru Rinpoche was
born to King Indrabhuti in this same area. When Mandarava met Guru Rinpoche, she became
his disciple, which enraged her father who was trying to find her a suitable husband. So he
ordered his ministers to burn the intruder alive, but Guru Rinpoche transformed the fire into a
lake of sesame oil, and in its center bloomed a wondrous lotus, with Guru Rinpoche sitting
comfortably amused in the center of it. The astonished King repented and gave
Padmasambhava his crown, and firmly established Dharma in the land of Zahor.
zazen (J): The central sitting meditation practice of Zen Buddhism.
zen: J: meditation from C. ch'an from S. dhyana. The Mahayana Buddhist School that
originated in China (as Ch'an) that later took root in Japan. Zen emphasizes the practice of
sitting in meditative absorption (zazen) as the shortest path to Enlightenment. It deemphasizes rituals and intellectual studies. Probably the most common form of Buddhism in
the West, Zen practitioners usually devote themselves to monastic life, as accomplishment
requires extensive periods of meditation. It concentrates on making clear that reality is beyond
words and language and beyond logic. To accomplish this, it makes use of the koan, zazen
and sanzen. This school is said to be for those of superior roots. On reaching Korea, it became
known as Son. See Ch'an and Chinese Buddhism
zhi-khro: Tibetan: Peaceful/wrathful, a reference to the peaceful and wrathful deities found in
the inner tantra. It is a condensed teaching based upon the essential meaning of the
Guhyagarbha Tantra combined with the views expressed in the anu and ati yoga teachings
(yanas 8 and 9). -- the inner tantra of the inner tantra. This is the union of rigpa and emptiness,
the oneness of birth, death, and life experiences. This teaching is known as the one that unifies
everything into a single state. Zhi-khro is a practice of Tibetan Buddhism involving
visualizing the body as a composite of the 108 peaceful and wrathful deities. In the practice,
the deities are first visualized in mandalas of 58 peaceful and 42 wrathful deites centered in
the heart, throat and crown chakra, and then in all the channels and nadis of the body. This is
part of the group known as Bardo Teachings which were composed in Tibet in the 8th century
by Guru Padmasambhava. Yeshe Tsogyal wrote them down and hid them to be discovered
later. In the mid-14th century, they were recovered along with other texts in the Gampo hills
of central Tibet by the accomplished yogi, Karma Lingpa. The collection of teachings entitled
The Self-Emergence of the Peaceful and Wrathful Deities from Enlightened Awareness (zhi
khro dgongs pa rang grol) also included the texts of the now famous Great Liberation upon
Hearing in the Bardo also known as The Tibetan Book of the Dead. The practice is not one of
imposing a visualization on the body we are accustomed to perceiving, but of uncovering a
more true vision of what is. Mastering the visualizations of the deities completely can help
with recognition and liberation from cyclic existence in the after-death state known as the
Dharma Essence